Christs Communion with his Church Militant, Part 2

Christs Communion with his Church Militant · Part 2

p. 123CHRISTS COMMUNION with his Church Militant.

2. Tim. 4. verſe 22.

The Lord Ieſus Chriſt bee with thy ſpirit.

THis Text is Pauls ſweet affectionate farwell to Timothy. Many grave and gracious inſtructions Paul had given Timothy; p. 124but 'tis not ſo much what man ſaith to the eare, as as what Chriſt ſaith to the heart that workes effectually, to ſet man about his duty; and therefore doth Paul in the concluſion of all his Chriſtian counſell to Timothy pathetically pray, That the Lord Ieſus Chriſt would be with his Spirit.

The beſt teaching of man, is but as water ſpilt on the ground, unleſſe Chriſt inwardly teach the ſpirit. If I am taught my duty by a Paul, one in gifts not inferiour to the chiefeſt Apoſtles, yet unleſſe Chriſt bee with my ſpirit, to make things take roote there; all will die and wither, like good ſeed caſt into bad ground. And therefore Paul ſaw it but needfull, as to teach the eare, ſo to intreate the Lord to teach and ſtrengthen the ſpirit. The p. 125Lord Ieſus Chriſt bee with thy Spirit.

There is a great diſtance (you know) betweene the eare and the heart: it is an eaſie thing for man to bring home things unto the one, but no leſſe then the Al-mighty power of Chriſt, will bring home things unto the other. There is an incomparable hardneſſe, upon the heart of man naturally: it is harder then an Adamant: now though a child with his little finger, may make a dint upon dow, yet a Gyant with all his ſtrength, cannot make dints upon an Adamant; much leſſe can all created ſtrength, make divine impreſſions upon the ſpirit of man; and therefore it is, that Paul doth implore an Almighty ſtrength to doe this, The Lord Ieſus Chriſt bee with thy Spirit.

p. 126Why doth not Paul here, wiſh riches and honours & pleaſures unto Timothy? Is the bare preſence of Chriſt with a mans ſpirit ſuch a bleſſing?

To this I anſwer, riches and honours, &c. they are bona, but not optima: good things, but not the beſt things. Earthly things though good in themſelves, yet are no further forth good to mee, then as the Lord Jeſus Chriſt is with my ſpirit, to guide it to uſe them; and therefore Paul as one truly wiſe, prayed for the prime good for Timothy; for that good which makes all other things worke together for good, to wit, That the Lord Ieſus Chriſt would bee with his Spirit. The point I intend to ſtand on, is this, That to have the Lord Ieſus Chriſt with our ſpirits, is a prime and principall bleſſing. Paul here wiſheth p. 127it to Timothy, as a cardinall bleſſing, The Lord Ieſus Chriſt bee with thy ſpirit.

Enucleatio propoſitionisTo have Chriſt with our ſpirits, &c. How can Chriſt bee preſent with man upon Earth, who is now aſcended, and ſitteth at the right Hand of his Father in Heaven?

The Apoſtle doth hint an anſwer to this queſtion, in the forme of his Prayer, if you obſerve it. The Lord Ieſus Chriſt ſaith hee, be with thy ſpirit. Hee ſpeakes of ſuch a preſence, as will fitly yeeld Communion and fellowſhip, to the ſpirit of man. There is a double preſence of Chriſt with man, corporall and ſpirituall joyntly; or meerly ſpirituall. With juſt men made perfect in glory, Chriſt is corporally preſent; they behold his wounded Body made a glorious Body, as a continuall p. 128aſſurance of the Reſurrection of their owne vile bodies, unto the ſame ſimilitude. And with them Chriſt is preſent, ſpiritually filling them with thoſe joyes, the taſt of which upon Earth, is called unſpeakable and full of glory. Of this communion ſpeakes Chriſt himſelfe. I in them, and thou in mee, that they may bee made perfect in one. Iohn 17.23John 17:23As the ſoule is tota in toto, & tota in qualibet parte: according to the whole, in that whole which is leſſe noble then it ſelfe: according to the whole, that is, according to that full force and energy which the ſoule hath, it actuates and organizeth, every member of the body, the leaſt as well as the greateſt; So Chriſt in the myſticall body of Saints glorified, is as I may ſay, Totus in toto, & totus in qualibet parte. Whole Chriſt, p. 129doth wholy exerciſe dominion in every glorified ſoule; hence it is, that all ſuch ſouls, are wholly holy, and wholy happy; that is perfectly holy, and perfectly happy, for as much as Chriſt who is the fulneſſe of his Fathers glory, is fully preſent with them.

Secondly, there is a preſence of Chriſt with man, meerly ſpirituall; that is, ſuch a preſence, as whereby not the perſon, but the providence of Chriſt may bee ſeene. Such a preſence as ſuperiora have with inferiora, not a contiguall, but a vertuall preſence; a preſence of influence and governance, as the Sunne hath with us, by his rayes and beames. And this preſence is either commune or ſpeciall.

The Commune preſence of Chriſt with man, is that wherby p. 130man is upheld and guided, according to the being of a rationall creature. Of this preſence of Chriſt with man, ſpeakes the Apoſtle, that they ſhould ſeeke the Lord, if happily they might feele after him and ſinde him, though hee bee not farre from every one of us, for in him we live, move, and have our being. Acts 17.27.28.Acts 17:27Acts 17:28Chriſt as an upholder of each creature, is not far from every one of us; that is, hee is ſtill preſent with us thus, and with all Nations of men, which hee hath made of one bloud, to dwell upon the face of the Earth. This preſence of Chriſt with man therefore, cannot properly bee called a prime and principall bleſſing, a choiſe and ſpeciall favour, becauſe it is Commune to man-kinde in generall; yea Commune to all Creatures below man; for God is with all the workes of his p. 131Handes, to uphold every Creature according to its proper ſpecies.

Secondly, there is a ſpeciall preſence of Chriſt with man which is that efficacious working, of the Spirit of Chriſt in the ſpirit of man, whereby it is made one ſpirit, with the Spirit of Chriſt, in willing and nilling, according to that of the Apoſtle, Hee that is joyned to the Lord, is one ſpirit.

There is a ſpeciall preſence of Chriſt, with the bodies of men, for the good of them; which the Pſalmiſt intimates where hee ſaith, that hee knowes our frame, and remembers that wee are but duſt: and that the Angells of the Lord pitch their Tents about the righteous. And Iacob found the truth of this by experience, when hee fled before Eſan, and ſlept ſo ſweetly p. 132upon a ſtone. But this tender and ſpeciall preſence and providence of Chriſt, reſpecting the outward man, is comprehended under the other, which reſpects the inward man, as quid minus ſub majori, a leſſe bleſſing under a greater. For if God bee in a ſpeciall manner preſent with my ſpirit, to guide and order that unto all Holy wayes, my ſpirit will command my body to walke in them too; and ſo conſequently Chriſt cannot chuſe, but be tenderly preſent with my body alſo, for the good of that, whilſt every member thereof, is actuated by a ſpirit of his owne ordering, to his owne honour, as weapons of Righteouſneſſe. And therefore doth Paul (pithily to ſpeake much in few) ſilently paſſe over that, which is neceſſarily preſuppoſed, praying p. 133that Chriſt would bee with Timothies ſpirit, and then he was ſure, Chriſt would bee after a ſpeciall manner preſent, with his body too, for the good of that. The Lord Ieſus Chriſt bee with thy ſpirit. That is, the Lord Ieſus Chriſt exerciſe a ſpeciall dominion in thy ſpirit, for the guiding and ordering of it, unto the avoyding of all evill, and to the performing of all good, whereby Chriſt may have all the glory, due to his Name.

Now that thus to have Chriſt preſent with a mans ſpirit, is a prime and principall bleſſing, I will plainely demonſtrate to you, by a triple argument ab effectu.

Thus to have Chriſt preſent with our ſpirits, is the ready way to all temporall, ſpirituall, and eternall good: and therefore muſt needes bee a prime p. 134and principall bleſſing. Thus to have Chriſt preſent with a mans ſpirit, is the ready way unto all temporall good. Men whoſe ſpirits, Chriſt doth after a ſpeciall manner order, to avoid ſinne, and to keepe themſelves pure, as Paul here uſeth the expreſſion to Timothy, all temporall good things, ſo farre forth as may be good for them, belong unto them by promiſe; For godlineſſe hath the promiſe of this life. It ſhall come to paſſe ſaith the Lord, if you walke in my wayes, that I will bleſſe you in the fruite of the Wombe, in the fruit of the Field, in the basket and ſtore, &c. If you walke in my wayes I will doe this, &c. Why, they with whoſe ſpirits Chriſt is after a ſpeciall manner preſent, this is their high way (as Salomon ſaith) to depart from evill: that is, this is their daily endevour, to p. 135walke in all the wayes of the Lord; and ſo conſequently, all temporall good of right belongs unto them.

But you will ſay, how is it then, that thoſe with whoſe ſpirits Chriſt is moſt preſent, to make moſt tender for his honour, have uſually leaſt of all temporall good things?

To this the anſwer is eaſie and manifold. Men with whoſe ſpirits Chriſt is moſt preſent, to make them moſt tender to avoide ſinne, and to keepe themſelves pure…, theſe the Divell doth moſt of all maligne, and ſets his limmes to ſpoile them of their goods, as the Author to the Hebrewes ſaith, to keepe them from that, which Chriſt would have them advanced to, or elſe to ſtrip them of that, which Chriſt hath conferred on them, by impriſonment, baniſhment p. 136and the like; and ſo make ſuch live in Dens, and Holes, and Caves of the Earth; to wander in Deſerts and Wilderneſſes, wearing Sheeps-skins, and Goateſ-skins, of whom the World is not worthy. Where a ſpirit of malice and confuſion rules, tis no marvell to ſee ſervants ſet on horſe-back, and Princes goe on foote.

Secondly, men with whoſe ſpirit Chriſt is after a ſpeciall manner preſent, he takes ſpecial notice to what evill the ſpirit is moſt enclined, & ſo anſwerably gives of theſe outward things unto them. A wiſe Father hath his eye upon the diſpoſition of his child, and to what exorbitancy he finds him enclined, he labours to prevent all occaſions to it, and ſo keeps his child ſhort of what hee could otherwiſe liberally allow him. And thus p. 137'tis with our heavenly Father, reſpecting his children: he eyes ſtrictly their ſpirits, and if he ſee them inclined to pride, covetouſneſſe, or any other ſcandalous vice, hee ſhortens them in that, which may foment theſe. At this (I thinke) Iames may point, where he ſaith, Let the rich rejoyce in that he is made low. Iames 1.10Jas 1:10God out of tender love to his children, oft times makes them poore in purſe, that they may become poore in ſpirit, and ſo capable of the Kingdome of Heaven. Which rightly weighed, is not matter of ſorrow, but matter of joy, as Iames ſaith.

Thirdly, thoſe with whoſe ſpirits Chriſt is after a ſpeciall manner preſent, to guide them to walke in his wayes, and to keepe themſelves pure, Chriſt doth prove them by poverty, as by other things; and hence it p. 138may come to paſſe, that Chriſtians very holy, may yet notwithſtanding be very deſtitute of the things of this life. Thus you know the Lord dealt with Iob. Chriſt was after a ſpeciall manner preſent with his Spirit, to guide him to walke uprightly above many in his time; now to make knowne this to the world, to his own glory, and Iobs eternall honour, he ſtript Iob of all, and ſet him upon a dunghill, who before ſat with the chiefeſt in ſeats of honour. God will have the world know, that thoſe with whoſe ſpirits hee is after a ſpecial manner preſent, to guide and order them, are not as thoſe with whoſe ſpirits the devill is in a ſpeciall manner preſent, to guide and order; to wit, ſuch as will winde and turne every way when put to it.

Laſtly, thoſe with whoſe ſpirits p. 139Chriſt is after a ſpeciall manner preſent, they deſire but little of the things of this life; and therefore 'tis no marvell, to ſee Chriſtians very holy, yet not very wealthy. Chriſtians with whoſe ſpirit Chriſt is after a ſpeciall manner preſent, they only deſire daily bread; Agurs portion, food convenient; and this the Lord gives them, and with this they are contented, which is the only wealthy eſtate. Chriſtians, with whoſe ſpirit Chriſt is after a ſpeciall manner preſent, they hunger and thirſt after righteouſneſſe, not after riches in the world: they covet the beſt gifts, the unſearchable riches of Chriſt, and not the fading riches of this life. Now Chriſt applyes himſelfe, to be moſt liberall in the diſtribution of that, which the ſpirits of men moſt bend after; in mercy, or in juſtice. Chriſtians p. 140whoſe ſpirits moſt ſtrongly bend after grace, to theſe Chriſt in mercy doth moſt bountifully apply himſelfe, to give grace; according to that of Chriſt, Bleſſed are they that hunger and thirſt after righteouſneſſe, for they ſhall bee filled. Chriſtians whoſe ſpirits moſt ſtrongly bend after worldly riches, to theſe oft times Chriſt in juſtice moſt liberally applies himſelfe to give thoſe, according to that of the Pſalmiſt, Whoſe belly thou filleſt with thy hid treaſure. Pſal. 17.14Ps 17:14According likewiſe to that of Solomon, There is a ſore evill which I have ſeene under the Sun, namely, riches kept for the owners thereof to their hurt. Eccl. 5.13.Eccl 5:13The objection being thus anſwered, the argument is ſtill of force. That to have Chriſt with our ſpirits, is the way to all temporall good, and ſo conſequently, a prime and principall bleſſing.

p. 141But that I may yet more fully ſpeak in this argument, note that temporall good, is either poſitive, or privative; (if I may for illuſtrations ſake ſo diſtinguiſh.) Temporall good in a poſitive ſenſe, is that ſecular thing, which is in it ſelfe good; as bread and cloathing, and the like, of which we have already ſpoken.

Temporall good privatively ſo called, is affliction ordered to a mans good, which in it ſelfe is not ſo. Now all thoſe with whoſe ſpirits Chriſt is preſent, are partakers of this temporall good. All outward loſſes and croſſes, tend to their inward gaine, becauſe Chriſt is with their ſpirits. For all outward troubles, are heavier or lighter, more hurtfull or more profitable ſtill to a man, as Chriſt is pleaſed to order his Spirit under them. A little outward trouble, p. 142if Chriſt let it ſeize upon a mans ſpirit, he quickly ſinks and dyes under his burthen, according to that of the Apoſtle, worldly ſorrow cauſeth death. The loſſe of a wife or husband; nay the loſſe of a child or friend; nay the loſſe of the leaſt outward content, if Chriſt ſtand aloofe from a mans ſpirit, and let it faſten upon him, hee will ſoone languiſh, and bleed inwardly to death; whereas all outward afflictions, meeting together upon the outward man, if Chriſt be with the ſpirit, to ſupport and beare up that, a Chriſtian ſweetly ſubmits, and keeps on his way, according to that of the Apoſtle, Rejoycing in hope, patient in tribulation, continuing inſtant in prayer. Rom. 12.12Rom 12:12Now Chriſt tenderly watches, when outward troubles begin to take hold of that Spirit, with whom he is ſpecially preſent, and then p. 143he quickly releeves and eaſes it; and not only ſo, but ſanctifies it, to the drawing of ſuch a ſpirit nearer to God in love; according to that of David, I love the Lord, becauſe hee hath heard my voice, and my ſupplications, becauſe he hath inclined his eare unto me, therefore will I call upon him as long as I live. Pſal. 116.1,2.Ps 116:1Ps 116:2Adde this to the former, that to have Chriſt with our ſpirits, is the ready way to all temporall good, whether poſitive, or privative; and you muſt needs grant it to be a prime and principall bleſſing.

Secondly, thoſe with whoſe ſpirits Chriſt is ſpecially preſent, are in the ready way to all ſpirituall good; and therefore thus to have Chriſt preſent with our ſpirits, muſt needs be counted a prime and principall bleſſing. Chriſt is the Author and worker of all grace; and therefore ſuch p. 144ſpirits muſt needs be very gracious with whom Chriſt is. The places are holy whereunto the Ark of the Lord hath come, ſaith Solomon. 2 Chron. 8.11.2 Chr 8:11I may truly ſay it of Chriſt, which the Ark typified. The Spirits are holy with whom Chriſt is, and where holy Chriſt comes. They are at the Well-head for holineſſe, which have holy Chriſt with their ſpirits.

They that have Chriſt with their ſpirits, are in the ready way to the very heigth of heavenly wiſdome; for there is no ſuch teacher of wiſdome as Chriſt is. With him are all the treaſures of wiſdome. He that lyes in thy boſome, teaching thee wiſdome ſecretly, came out of the very boſome of the Almighty, & knowes all things; and he gives ſuch an unction to that Spirit w^ch he teaches, that he makes it know and diſcerne all things too.

p. 145They that have Chriſt with their ſpirits, are in the ready way to the very height of love, which is the glory of all graces, in the ſight of God and man; for there is no ſuch worker and winner of love, as Chriſt is. If he doe but put in his finger by the hole of the dore, hee will make a mans bowels melt after him. If hee doe but reveale his love to our ſpirits a little, our ſpirits grow ſick of love unto him. He will wound us with one of his eyes; ſo full of beauty is he. Let a mans ſpirit bee never ſo cold, yet if Chriſt be with it, hee is in the ready way to burne with love to Chriſt, as ſtrong as death, which many waters cannot quench.

They that have Chriſt with their ſpirits, are in the ready way to the very heigth of joy & conſolation: they are in the ready p. 146way to joy unſpeakable and full of glory. Theſe things have I ſpoken unto you, that your joy may be full, ſaid Chriſt to his Diſciples. Chriſt ſpeaks ſuch things to the ſpirits of thoſe with whom hee is preſent, as fils their ſpirits with joy, to the very brim; and this oft times in the very depth of all outward extremity. The Church doth darkly hint this. The Comforter which ſhould relieve my ſoule is far from me. Lam. 1.16.Lam 1:16As if the Church had ſaid, though my outward miſery bee exceeding great, yet if the Comforter did but keepe cloſe to my ſpirit, I ſhould have as much conſolation as my heart could hold, in the midſt of all my miſery; but this is my miſery of miſeries, that the Comforter w^ch ſhould relieve my ſoule is far from me: out of the hearing of ſighes and groanes: nay out of the hearing p. 147of ſtrong cryes; he is angry againſt my prayers. In a word a Chriſtian which hath Chriſt with his ſpirit, is in the ready way to excell in vertue, as David ſayes: to excell in all vertue; to be wiſer then his teachers; more excellent in all grace, then his neighbours. And therefore, to have Chriſt preſent with our ſpirits, muſt needs be counted and called, A prime and principall bleſſing.

Laſtly, to have Chriſt with our ſpirits, is the ready way unto eternall good; and therefore a prime and principall bleſſing. As a ſtone carries with it, whatſoever light thing be faſtned to it, unto its own center; ſo Chriſt whoſe proper place of reſidence is Heaven, carries with him thither, all ſuch ſpirits as to whom he is united on earth. If we have a ſpeciall friend at Court, wee p. 148count that wee are in a ready way to ſee all the pompe of the Prince. Chriſt hath the Keyes of Heaven and Hell; hee opens and no man ſhuts; ſhuts, and no man can open: all with whoſe ſpirits he hath dwelt, and beene kindly uſed upon earth, hee knowes; and when they ſhall knock at thoſe everlaſting gates, hee will open and let them in to every roome in his royall dwelling, and ſhew them all the glory which he had with his Father before the world was. 'Tis betweene Chriſt and that ſpirit with whom he lives, as between Naomi and Ruth: where the one lives the other will. Whileſt ſuch ſpirits live in the body, Chriſt will live with them there; when they remove out of the body, Chriſt will not leave them (death cannot ſeparate) but commands his Angels, to bring them to p. 149eternall manſions, with himſelf. Chriſt which is lifted up to glory himſelfe, will draw all ſuch unto him, as in whoſe ſpirits he dwels, and no ſtrength ſhall bee able to withſtand him; none ſhall pluck ſuch out of his hand. Ʋnio cum Chriſto, eſt unio inunibilis.

If to have Chriſt with our ſpirits bee a grand favour, not to have him with our ſpirits, muſt needs be a grand evill. A ſpirit without Chriſt is naked, as a body without cloathes. Many things may make cloathing and defence for the body, but only Chriſt that beſt garment, as the Father of the Prodigall cals him, can make cloathing and munition for the ſoule. A mans ſpirit without Chriſt is as a naked body amongſt thorns, every thorne pierceth, and every bryer ſcratcheth, and fetcheth p. 150blood from ſuch a body; ſo worldly cares and worldly fears, when ſtrong, will pierce ſuch a naked ſpirit thorow and thorow, and make him runne mad, if God (unſought) do not ſeaſonably ſtep in and bridle the Bedlam. A mans ſpirit without Chriſt, is as a naked body amongſt Serpents; every Serpent ſtings and venomes ſuch a naked body to death; ſo every ſeed of the Serpent ſtings and poyſons to death, ſuch naked ſoules, by their threatnings, flatteries, examples, and the like. A mans ſpirit without Chriſt, is as a naked body in great blaſts of lightning; ſuch bodies are ſuddenly ſcorcht and conſumed; ſo ſuch naked ſoules are ſuddenly blaſted, by the fiery darts of the Devill, and ſo ſuddenly oft times goe from burning to burning; from burning in ſin, to burning in hell.

p. 151A mans ſpirit without Chriſt is not only naked, but blind too. A naked man having his ſight, may make ſome ſhift, but a man naked and blind too, is in a miſerable helpeleſſe ſtate indeed: and juſt ſuch is the ſtate and condition of every mans ſpirit, that hath not Chriſt with it: for as the Sunne in the Heavens, is the eye and light of the greater World; ſo the Sunne of righteouſneſſe Chriſt, is the eye & light of the leſſer world, man. Now doe but imagine what a darke dolorous condition wee ſhould all bee in, if the Sunne were darkned, or had utterly forſaken our Horizon; or doe but thinke of that darkneſſe, which was upon the Aegyptians for a little time, when no man could ſtirre out of his place; and ſuch and much worſe is the darke dolorous condition, p. 352of a ſpirit without Chriſt; not able to ſee the leaſt beame of ſaving light; not able to ſtir a ſteppe out of his place, in the way that leads to life.

A mans ſpirit without Chriſt is not onelyonly blind, but dumme too. A man that is blind, yet if he can ſpeake, can begge for that which hee cannot ſee to worke. But when a man is blind, and dumme too; that hee can neither helpe himſelfe, nor beg others, hee is in a dolefull condition indeed; and juſt ſuch is the condition of every mans ſpirit, that hath not Chriſt with it. For as Chriſt is Eyes to the ſoule, ſo hee is a Mouth and Tongue, enabling it to cry Abba Father. Unleſſe the ſpirit of Chriſt be with our ſpirits, helping our infirmities, who are godly; we are dumme, and not able to ſpeake to our owne Father, p. 153as adopted children, for daily Bread; much more unable to begge for life, to the dreadfull Judge of all the World, muſt all ungodly perſons needes bee, whoſe ſpirits are altogether without Chriſt, as an helper. I would have all men that live in their ſinnes, thinke ſeriouſly of this; when Chriſt as the dreadfull Judge of all the World, at the great day ſhall aske you, what you have to ſay for your ſelves, that you ſhould not eternally die for your ſinnes, in which you have lived, you will bee like that man which was without his wedding garment, dumme and not able to ſay a word for your ſelves, becauſe Chriſt is not with your ſpirits. 'Tis impoſſible that a mans own guilty ſpirit, ſhould bee able to looke the terrible judge of men and divells in the face, much p. 154leſſe ſpeake a word for mercy, unleſſe the Al-mighty ſpirit of Chriſt be with it, to aid it. Many ignorant wretches, ſooth themſelves with this, that they will at laſt cry, Lord Lord, and ſo prevaile quickly for pardon, with him who is infinite in mercy. Why, but thinke on this O ignorant ſoule! No man can call Ieſus Lord but by the Holy-Ghoſt. Thou wilt not in thy greateſt need, bee able to cry Lord Lord, unleſſe the Lord bee with thy ſpirit. Death will ſting thee, conſcience will gnaw thee, Chriſt will condemne thee, Divels will teare thee; and yet wilt not thou bee able to cry, Lord, Lord, have mercy on me, unleſſe the Lord bee with thy ſpirit: but inſtead of crying Lord, Lord, for mercy, thou wilt burne in malice againſt the Lord, and curſe and blaſpheme p. 155as Divels and damned wretches doe. Haſt thou never ſeene condemned wretches, not onelyonly dumme, but withall deſperate too, and leape off the ladder themſelves, without either asking God or man forgiveneſſe? thus in a ſpirituall ſenſe, and much worſe, wilt thou doe in the great day of judgement, for as much as Chriſt is not with thy ſpirit.

Fourthly, a mans ſpirit without Chriſt, is not onelyonly blind and dumme, but deafe too. And if a man bee blind and dumme, yet if hee can heare, hee may make ſome ſhift to help himſelfe: wee follow a thing (you know) ſometimes by the ſound, when wee cannot ſee it, nor ſpeake what it is: but when a man is naked, blind, dumme, and deafe too, hee is in a helpleſſe condition indeed; and juſt p. 156ſuch is the ſtate of a mans ſpirit without Chriſt. For Chriſt as hee is Eyes and Tongue, ſo hee is eares alſo to the ſoule of man. Hence it is that Iohn ſpeakes ſo frequently of ſpirituall hearing, after a Hypotheticall manner: Hee that hath an eare, &c. That is, if any man have ſpirituall diſcerning, let him heare what the ſpirit ſaith to the Churches. Intimating that a ſpirituall eare, is a very rare thing to bee found; that which no man hath, but hee which hath Chriſt with his Spirit; that hath had his eares boared by the Spirit of Chriſt, as the Scripture ſpeakes; all others are as deafe as Adders, and cannot heare the voyce of the charmer, charme hee never ſo wiſely. I would have all that live in their ſinnes, ſeriouſly conſider this too, as a further degree of unhappineſſe. You p. 157tell us that you will turne from your ſinnes hereafter, and obey the call of God in the Miniſtry of his Word: but let mee aske you this; have you not hither unto turned the deafe eare upon God? yes: I and ſo you will doe for the time to come; and the reaſon of both, the ſame; becauſe Chriſt is not with your ſpirits. Let mercies call, corrections call; let friends call, father call, mother call; husband call, wife call; let Miniſters call, conſcience call; nay let Chriſt himſelfe call, in what voyce hee will, ſtill voyce, or lowd voyce, in words never ſo pleaſing, or never ſo piercing, yet wilt not thou heare; becauſe Chriſt is not with thy ſpirit; but with Salomons foole, wilt on in thy ſins, and bee eternally puniſhed.

Fifthly, a mans ſpirit without p. 158Chriſt, is without feeling; in a dead Palſie all over, which how dolorous ſuch a ſtate is, in a corporall ſenſe, you know; much more dolorous in a ſpirituall ſenſe, I am ſure. As the ſpirit of man can neither ſee, ſpeake nor heare, ſo neither can it feele, without the ſpirit of Chriſt. The ſpirit of man without the ſpirit of God, is dead. Chriſt is to our ſpirits, as our ſpirits are unto our bodies, their life; and life is the principle of feeling: for the dead feele nothing. When Chriſt which is our [life] ſhall appeare, &c. Where there is no Chriſt, there is no life; and where there is no life, there is no feeling. You know the Apoſtle ſpeakes of ſome that were paſt feeling, having given themſelves over to laſciviouſneſſe, to worke all uncleanneſſe with greedineſſe. Epheſ. 4.9.Eph 4:9There the Apoſtle ſpeakes of ſuch a ſenſeleſſeneſſe, p. 159as lyes upon the ſoule by a ſecond act of divine juſtice. All humane ſpirits by the firſt act of divine juſtice upon Adam, are naturally paſt feeling, and would give up themſelves unto all wickedneſſe with greedineſſe, did not God reſtraine. To bee paſt feeling in this latter ſenſe, notes principally a want of divine affection; when ſinne doth not kindly affect the ſoule with ſorrow; as in the former ſenſe, when ſinne doth not at all affect the ſoule with ſorrow: when holy wayes and works do not kindly affect the ſoule with joy; as in the other ſenſe, when they do not affect the ſoul with joy at all; but rather diſturbe and provoke to paſſion and malice.

I would have all that live in their ſins, ſeriouſly think on this alſo, as a further degree of unhappineſſe. p. 160You have heard many powerfull Sermons, w^ch you have ſeene work admirably upon others, & yet they have made no impreſſions upō your ſpirits; & many hundred more may you heare, and no divine impreſſion at laſt be made; and the reaſon of both, one and the ſame; becauſe Chriſt is not with your ſpirits; and by reaſon of this, your hearts are as Adamants, which every ſtroke hardens, but not breaks it. Let the maſter ſmite and the man ſmite; let God ſmite, and his Miniſters ſmite, and conſcience ſmite; nay, let every member of the body bee ſmitten with puniſhment, to affect the ſoule with ſin, yet will it not ſtir and complaine, unleſſe Chriſt be with it.

Finally a mans ſpirit without Chriſt, is without taſting or ſmelling: to theſe ſenſes alſo p. 161(you know) the Scripture doth allude, and therefore fitly here may, I to ſet forth fully, the unhappy condition of every ſpirit without Chriſt. You know the Apoſtle ſpeaks of ſome, that ſavoured not the things of God; which is a terme applyed in Scripture, to the ſenſe of ſmelling as well as to the ſenſe of taſting, and therefore for brevity ſake do I here joyne both ſenſes together, in a ſpiritull way of alluſion. Why all that have not Chriſt with their ſpirits, are ſuch as cannot rightly ſavour ſpirituall things; ſuch put bitter for ſweet, and ſweet for bitter.

I would have all you that live in your ſins, ſeriouſly thinke on this too, as a further degree of unhappineſſe. You come oft times to Wiſdomes houſe, and though ſhee prepare you all ſpirituall dainties, yet you can reliſh p. 162nothing, but ſome by things, that lye about the diſh, rather for ornament, thē for food. And would you know the reaſon of this? 'tis becauſe Chriſt is not with your ſpirits. If Chriſt were with you, you wold feed on every diſh at wiſdomes table, on promiſes, yea & on threatnings too: To the hungry ſoule, every bitter thing is ſweet, ſaith Solomon. All that is good and wholeſome goes downe well, where Chriſt is with the Spirit. You come frequently to Wiſdomes houſe, who keeps a Table here and 'twere for a King, and yet you have leane ſhrivel'd ſoules, like men in a Conſumption: every one tels you, that you look as if you were ſtarved, ſpeak and live, as if you never heard a good Sermon from yeares end, to yeares end: they tell you that you are ſo leane and feeble, that p. 163you need the benefit of all the ſpirits, that every diſh at wiſdoms table can yeeld, to ſtrengthen you, and recover you, and yet every diſh almoſt goes againſt your ſtomacks; and that you doe eat, is without ſavour or any other vertue, and ſo you languiſh with al dainties before you; and thus you will goe on languiſhing, untill you quite conſume & periſh eternally, unleſſe Chriſt be with your ſpirits.

You ſee (I ſuppoſe) plainly by this time, that as it is a prime and principall happineſſe to have Chriſt with our ſpirits, ſo it is a prime and principall evill and unhappines, not to have Chriſt with our ſpirits. Wherefore having laid open both before you, let mee entreat you all to looke in upon your ſpirits, and ſee who keeps company with them, Chriſt or the divell; one of theſe p. 164two is with all our ſpirits. If Chriſt bee not with our ſpirits, the divellis and wil be. If Chriſt be with your ſpirits, according to the ſenſe and meaning of the Apoſtle in my text, you ſhall find it by theſe two things, the body is dead becauſe of ſin; and the ſpirit is life becauſe of righteouſnes. 'Tis Pauls Character of Chriſts ſpeciall preſence in the ſoule of man upon earth, and therefore of ſtrong authority. And if Chriſt be in you, the body is dead becauſe of ſinne, but the ſpirit is life becauſe of Righteouſneſſe. Rom. 8.10Rom 8:10The body is dead becauſe of ſinne: that is, the body of corruption is deſtroyed, as in reſpect of the guilt of it, ſo in reſpect of the dominion of it. And the ſpirit is life becauſe of righteouſneſſe: that is, the regenerate part is vigerous, in reference to all righteous wayes.

p. 165And if therefore you would know whether Chriſt bee with your ſpirits, ſee whether your bodies bee dead becauſe of ſin: whether you labour to bring every thought into ſubjection to Chriſt; or whether you doe not allow your ſelves liberty to ſome evill, out of love to ſome pleaſure or profit; which is that principally, wherein the dominion of ſinne conſiſteth; as Paul hints unto us, where he ſaith, the evill which I doe, I allow not. That is, I doe not approve of it in my heart, nor plead for it with my tongue; but ſtrive againſt it with all my ſtrength; and it would be more joy to me, to be rid of it, then if I had a Kingdome conferred on me. This is the language right, of one that hath Chriſt with his ſpirit.

Secondly, ſee whether your ſpirits be alive becauſe of righteouſneſſe, p. 166if you would know whether Chriſt be with your ſpirits, or not. See whether holy wayes doe heartily affect you. I rejoyced when they ſaid, come let us goe to the houſe of the Lord, ſaith the Pſalmiſt. He ſpake like a man, having Chriſt indeed with his ſpirit: his ſpirit leapt within him, like the Babe in Elizabeths Wombe, when they ſpake of drawing neere to God, in the duties of his worſhip. A Chriſtian that hath Chriſt with his ſpirit, ſees a taking tranſcendant beauty in all wiſedomes wayes; they are all wayes of pleaſure, and pathes of peace; which is ſpoken in reference to ſuch as have Chriſt with their ſpirits: for others finde no ſuch thing in them. And his ſpirit opens in them like flowers in the Sunne, and ſmelles fragrantly: he bends and cleaves to them, in love to p. 167that ſoule ſweetneſſe, which he findes in them. And if you finde theſe things in you, I thinke I may ſafely tell you to your comfort, that Chriſt is with your ſpirits.

I may turne this Character into another forme, as Paul doth, and tell you in his words, that hee which is joyned to the Lord is one ſpirit. 1 Cor. 6.17.1 Cor 6:17They that have Chriſt with their ſpirits, are one ſpirit with Chriſt. This expreſſion (I conceive) is ſomething explained by theſe following words; And the multitude of them that believed, were of one heart and one ſoule: 4 Acts v. 32.Acts 5:32or as the originall hath it foreign heart and ſoule one. They that have Chriſt with their ſpirits, are heart and ſoule one with Chriſt. They doe idem velle & idem nolle. What Chriſt loves, they love; and what Chriſt hates p. 168they hate. Chriſt loves righteouſneſſe, and hates iniquity: Thou haſt loved righteouſneſſe and hated iniquity, &c. Pſal. 45.7.Ps 45:7They that have Chriſt with their ſpirits, are heart and ſoule one with Chriſt in this. They love righteouſneſſe, that is, all righteous wayes: and hate iniquity; that is all that Gods Word condemnes. 'Twas Chriſts meate and drinke, to doe his Fathers Will; they that have Chriſt with their ſpirits, are one ſpirit with Chriſt in this: 'Tis joy to the juſt to doe judgement, ſaith Salomon. Chriſt was tender about keeping the leaſt Commandement,, as well as about keeping the greateſt. Whoſoever ſhall break one of theſe leaſt Commandements, and teach men ſo, he ſhall be called the leaſt in the Kingdome of Heaven. Mat. 5.19Matt 5:19They that have Chriſt with their ſpirits, are heart and ſoule p. 169one with Chriſt in this; they are tender to keepe all Gods Commandements, leaſt, as well as greateſt. So ſhall I not be confounded, whil'ſt I have refpect unto all thy Commandements, ſaith David. I doe conceive the place forecited ſo, as if Chriſt did account of one part of his Fathers wil above another: I rather thinke that hee there ſpeakes Phariſaeorum more, in the Phariſes dialect, who would make the world believe, that they mightily laboured to keepe ſome precepts, but others they thought, as many of us now doe, that they need not to bee ſo ſtrict about. Now Chriſts tender Spirit for his Fathers honour, could not brooke this halting in religion; and they that have Chriſt with their ſpirits, are heart and ſoule one with Chriſt in this. That Commandement which the p. 170moſt ſay is one of the leaſt, and may be diſpenſed with all; or at leaſt need not bee ſo ſtrictly look't unto; that, as well as any other, whil'ſt a precious part of Chriſts will, a man that hath Chriſt with his ſpirit, will bee tender to obſerve. Davids ſpirit ſmote him, for cutting off the lap of Sauls garment, as wel as for cutting off the life of Ʋrijah: which plainly ſhewes, that men which have Chriſt with their ſpirits, are tender about the avoiding of ſmall ſins, as well as great.

Now poſſibly ſome of you by what hath beene ſaid, may ſee, that as yet you have not Chriſt with your ſpirits; I ſhall addreſſe my ſelfe in the firſt place, particularly to ſpeake to you; and then in the ſecond place, I ſhall addreſſe my ſelfe, particularly to ſpeake to ſuch of you, as have by what hath beene ſaid diſcerned, p. 171that Chriſt is indeed with your ſpirits. To you which by what hath been ſaid, ſee, that as yet Chriſt is not with your ſpirits, I have only theſe two things to ſay, labour to bewaile your great want, as perſons deeply ſenſible of it; and then labour to get this grant ſpeedily ſupplyed.

Firſt, labour to bewaile your great want, as perſons deeply affected with it. 'Tis the greateſt want in the World, to want Chriſt to bee with a mans ſpirit. Other wants may bee afflicting wants, but this is a damning want. Other wants may make thee deſpiſed of men, but this want will make thee for ever to be abhorr'd of God. Thou were better want riches, thou were better want honours; nay, thou were better want bread to put in thy head, then want Chriſt to p. 172bee in thy heart. Thou were better want thy deere Husband, thy ſweete Wife, to lye in thy beſome, then want Chriſt to lye there. Nay, thy ſoule were better to bee without thy body, them without Chriſt. If there bee any want under Heaven, that makes a hell to a man, upon Earth, it is this, to want Chriſt to bee with his ſpirit. For what is it that makes hell, … place full of ſin, and full of miſery but this, that Chriſt is not with thoſe ſpirits: they are ſpirits everlaſtingly excluded, from all communion with Chriſt. Now whereas great wanes, make you complaine heavily, and mourne bitterly, begge the Lord to make theſe things ſinke into your ſpirits, that you may bee ſenſible of this great want of wants, that your ſpirits are without Chriſt, p. 173and ſo without God in this world; that ſo all ſorrow for other wants, may meete and run in one channell, to bewa…e this great want. Sauls ſpeech to his ſervant, I may here …ly allude to, Come let us returne (ſaid he) leaſt my Father lea… caring for the Aſſes, and take thought for us. 1 Sam. 1 51 Sam 1:5If you that mourne for this want, and that want, did but feele the want of Chriſt with your ſpirits, you would with Kiſh quickely leave mourning for trifles and begin to mourne for things of waight. Come, O my ſoule! ceaſe mourning for Father, and Mother; ceaſe mourning for Husband and Wife, for Children and ſubſtance; and begin to mourne for this, that thou yet liveſt Chriſtleſſe, and art in the ready way to die and periſh remedileſſe.

p. 174When you have got your hearts to bleed inwardly, under your great want; thē cry mightily to the Lord, to ſupply it. And to make your prayers prevalent, urge the promiſe of God, wherin hee hath engaged himſelfe to do good in Chriſt, to them that are afar off. Thy ſoule thou findeſt far off from Chriſt: why, the promiſe (ſaith the Apoſtle) of Chriſt, and ſalvation by him, is to ſuch. For the promiſe is to you and to your children, and to all that are [afar off.] Acts 2.39.Acts 2:39This Peter ſpake by way of comfort, as now I do, to ſuch as felt their ſpirits without Chriſt; without grace and hope of glory. Chriſt you ſee is under promiſe, under a generall promiſe, and therefore no ſoule ſhould deſpaire of obtaining him. Hee is promiſed to the Jewes, and not only to them, but to us Gentiles, who ſometimes p. 175were afar off; not to this Gentile or that, but to all that are prickt in heart for the want of him. For the promiſe is to you and to your children, and to all that are afar off. Let every one therefore upon this ground, that feels his ſpirit prickt and wounded, for want of Chriſt, take words to himſelfe, and go unto God, and ſay. O God, my ſoule is a poore Chriſtleſſe ſoule. I ſinde by wofull experience, that the Lord Jeſus is not with my ſpirit, by reaſon of which I live wickedly to thy diſhonour, and ſhall, I know not how ſoone, die miſerably, to mine own eternall undoing, if thou do not ſhew mercy upon me, according to thy promiſe. Thou haſt ſaid that thou wilt beſtow Chriſt, grace and ſalvation, upon them that are afar off; make good thy gracious promiſe to mee, whoſe p. 176ſpirit is far from Chriſt, grace and all good; ſo ſhalt thou oblige me for ever unto thee; and I ſhall tell of thy goodneſſe as long as I live.

Having thus ſpoken what I thought fit, to ſuch as finde by what was formerly delivered, that Chriſt is not with their ſpirits; I ſhall in the next place ſpeak unto you, that by what was formerly delivered, finde, that Chriſt is indeed with your ſpirits. Something by way of counſell, and ſome thing by way of conſolation, I have to deliver unto you. Three things by way of counſell, I would commend unto you: thankefully acknowledge this great favour; carefully preſerve it; and induſtriouſly labour to augment it.

Firſt, thankfully acknowledge this great favour. 'Tis a pearle of great price, that God p. 177hath caſt into thy boſome, to give Chriſt to bee with thy ſpirit: and for great favours, every one will acknowledge it very fit, and juſt, that they ſhould bee thankfull. 'Tis a Jewell that Chriſt ſcarce gives to one of ten-thouſand: and for rare gifts, every one will readily confeſſe it to bee great ingratitude, not thankefully to acknowledge them. Doeſt thou not heare ſome ſweare, ſome curſe, ſome lye, like their father the Devill? Why thou wouldſt have beene ſuch an one, had not God given Chriſt to be with thy ſpirit. Doeſt thou not ſee ſome drunkards, ſome whoremaſters, ſome murderers, ſome perſecutors of the Saints? Why thou would'ſt have beene ſuch in one, if God had not given Chriſt to be with thy ſpirit. Doeſt thou not ſee ſome make a p. 178God of their belly, ſome make a God of their wealth, ſome proud, ſome mad, ſome putting far from them the evill day, living as if they ſhould never dye? Why, thou wouldeſt have been ſuch an one, had not God given Chriſt to be with thy ſpirit. Doeſt thou not ſee ſome Nabals, ſome Iezabels, ſome Caines, ſome Demaſes, ſome Iudaſes? Why, amongſt the number of theſe wouldeſt thou have beene, had not God given Chriſt to be with thy ſpirit. Wherefore magnifie the Lord with all thy might, and let all that is within thee praiſe his holy Name. Think but how it was with thee, when thy ſpirit was without Chriſt. How fooliſh thou waſt ſerving divers luſts: how the God of this world which rules mightily in the children of diſobedience, did rule mightily in thee. How weak thy ſpirit p. 179was, and eaſily overcome and carried captive of every luſt. How drunken thy ſpirit was, and reeld from one opinion to another; one day thou thoughtſt thus, and thus, and another day thou thoughtſt quite contrary. I ſay, do but think of theſe things, and how the Lord might juſtly have left thee ſtill, to have gone on thus, untill thou hadſt periſhed, as he hath done many thouſands; and then be unthankfull, for the communion of Chriſt with thy ſpirit, if thou canſt. It was this conſideration that ſet Paul a wondring at the goodneſs of the Lord. I was a blaſphemer, a perſecutor, &c. yet I obtained mercy. He circumflexes this term [I] yet [I] obtained mercy, &c. It was wonderfull in his eye, that God ſhould give Chriſt, to dwell with ſuch a bloody blaſpheming ſpirit, as he had. In this way let p. 180us go to work, to raiſe our dull ſpirits, to magnifie the free goodneſſe of the Lord: for 'tis a worke of all workes, that God loves. I was a man of a very proud, paſſionate, malicious, uncleane ſpirit; and yet I obtained mercy. God hath given Chriſt to be with this depraved ſpirit, and in a little time he hath done very much, and made a manifeſt change in my ſpirit; of very proud, he hath made it in ſome meaſure humble; of very paſſionate, in ſome meaſure patient; of very malicious, in ſome meaſure loving; of very uncleane, in ſome meaſure continent. O! the riches of his love; how unſearchable is his mercy, and his love paſt finding out.

Secondly, as I would have you thankfully acknowledge this great favour, ſo I would have you carefully labour to preſerve p. 181it. You find that you have Chriſt with your ſpirits, take heed you do not loſe him. Thou wert better loſe thy life, then loſe the ſpeciall preſence of Chriſt with thy ſpirit. 'Tis a prime and prinpall bleſſing, as thou haſt heard; a bleſſing of more worth then this world; nay of more worth then thy ſoule, which Chriſt values above the world. Now choice things, we are uſually very carefull of, and keepe them choicely. Chriſt totally (I know) can no man loſe, which hath him after a ſpeciall manner, preſent with his ſpirit: but according to ſome prime & principall operations, he may: according to others, very far, though not totally. A man may loſe the preſence of Chriſt with his ſpirit totally, as a Comforter. The Comforter, which ſhould relieve my ſoule is far frō me, ſaith Ieremiah, in the p. 182perſon of the afflicted Church.Lam. 1.16Lam 1:16 'Tis probable enough, that Davids ſpirit, was thus ſtript of Chriſt, by his dolorous complaints, which frequently wee reade of. Is his mercy cleane gone for ever? doth his promiſe faile for evermore? Hath God forgotten to be gracious? hath he in anger ſhut up his tender mercies? Will the Lord caſt off for ever? and will he be favourable no more? Pſal. 77.7,8,9.Ps 77:7Ps 77:8Ps 77:9Some carriages in Chriſtians towards Chriſt, make Chriſt totally alter his carriage towards thē; though for his promiſe ſake, he will never totally remove himſelfe from them.

As when Chriſtians doe not keep their watch ſtrictly againſt ſinne, in all the occaſions of it; then Chriſt inſtead of being a Comforter, becomes a convincer; and inſtead of ſpeaking ſweet things, hee ſpeakes very p. 183bitter unto the ſoule. This was the caſe of David and Peter. Or when Chriſtians are careleſſe, and ſluggiſh, to maintaine and encreaſe their ſweet Communion with Chriſt; unyeelding to the ſweet motions of the ſpirit of Chriſt, and turning oft times the deafe eare, againſt the ſtill voice behind them, which ſaith, this is the way, walke in it. Then Chriſt drawes a curtaine betweene the ſpirit of man, and himſelfe, and leaves the ſpirit of man in the darke, and full of feares. This is notably illuſtrated, by that language of the Spouſe, It is the voyce of my beloved that knocketh, ſaying, open to me, my Siſter, my Love, my Dove, my underfiled: for my head is filled with dew, and my locks with the drops of the night. The Church was convinced of this, that it was her beloved, ſeeking neerer p. 184communion with her, and yet obſerve how ſhe replyes. I have put off my coat, how ſhall I put it on? I have waſhed my feet, how ſhall I defile them? I opened to my beloved, but my beloved had withdrawne himſelfe and was gone; my ſoule failed when he ſpake; I ſought him, but I could not finde him: I called him, but he gave me no anſwer. Cant. 5.Song 5You that finde the preſence of Chriſt with your ſpirits, as a Comforter, make Chriſtian uſe of what I have ſaid, that you may ſtill enjoy ſo great a mercy. And if you loſe the Lord Jeſus Chriſt, as a Comforter to your ſpirits, miſerable comforters will all other things prove unto you. You will mourne, and none will bee able to comfort you, if Chriſt as a Comforter forſake your ſpirits.

Secondly, as a leader, a man may very far loſe the communion of Chriſt with his ſpirit. As if p. 185a Chriſtian take liberty to ſinne againſt that light, which Chriſt hath ſet up in his ſpirit; this will make Chriſt firſt or laſt (if not timely lookt unto) leave a man to his owne underſtanding, to ſteare his courſe; and then will ſuch a man declare himſelfe quickly, to be a foole, and a beaſt, in many points, as David ſaith. Have you not ſeene Chriſtians of great light, erre injudgement, and erre in practiſe? Whence comes this weakneſſe, but from hence, that Chriſt as a leader ſtands aloofe from their ſpirits? which is a plaine demonſtration that a man may loſe the preſence of Chriſt with his ſpirit, as a leader. David (I beleeve) found the truth of this, as well as of the former, by wofull experience. A man may collect ſo much cleerely, from his owne words. Caſt mee not away p. 186from thy preſence, and take not thy holy ſpirit from me. Pſal. 51.11Ps 51:11The Spirit of God is therefore called by David a holy Spirit, becauſe holy in himſelfe (the Spirit of the holy God, as hee ſaid to Daniel) but principally here, as I conceive, Abofficio: becauſe the worker of holineſſe in us. David doubtleſſe by his fall, found an exceeding weakneſſe in his Spirit, unto all good, over what formerly hee did; and a ſtrong propenſity againe to erre; as every act of ſin leaves ſeed and ſpawn upon the ſpirit, to bring forth more, to cover the firſt, or to commit the like againe. But more then all this, he found Chriſt to ſtand aloofe from his ſpirit; not exerciſing that ſpeciall dominion in his ſpirit, as before, for the ſubduing of luſt, and ſuggeſting of holy motions and deſires, but leaving him as it were to himſelfe, p. 187as one with whom hee would have no more to do. And therefore doth David ſo dolefully complaine, Caſt me not away from thy preſence, and take not thy [holy] Spirit from me: you therefore which finde Chriſt with your ſpirits, as a tender leader, take heed of ſinning againſt any part of that light, which he ſets up in your underſtandings, or againſt any motions of his ſpirit, which he ſuggeſts unto you; leſt he leave you to your own light, and to your own ſtrength, and then will you run from leſſe ſins to greater, from one ſin to another, like David and Peter, to the ſcandalizing of the Goſpell, and the deſperate wounding of your own ſoules.

The third and laſt thing that I would commend unto you, by way of counſell, is this, labour to augment this great favour. p. 188You finde Chriſt with your ſpirits, labour induſtriouſly, to have Chriſt more and more with your ſpirits. 'Tis a prime and principall bleſſing, as you have heard, to have Chriſt with your ſpirits; therefore labour to get as much of this favour & happineſſe as poſſibly you can. Thou haſt Chriſt with thy ſpirit as a teacher; why thou maiſt have him yet more intimate with thee, and open unto thee, in imparting divine myſteries, if thou follow on to know, as the Prophet ſpeaks, if thou humbly forget, & look over all thou haſt, & preſſe hard after more: the things thou knoweſt not, Chriſt will teach thy ſpirit, morning by morning, as by the learned. Chriſt hath taught thy ſpirit many truths; why, he will leade thy ſpirit into all truth, if thou urge his promiſe and beleeve. He will fill thee with p. 189the knowledge of his will in all wiſdome and ſpirituall underſtanding, If thou pray for it as Paul did for the Coloſſians.

Thou findeſt Chriſt with thy ſpirit as a Comforter; why thou maiſt have yet much more conſolation from him, if thou ſtudy to be more pliable to him. Thou haſt Chriſt diſtilling drops of conſolation into thy ſpirit, now and then; why thou maiſt have Chriſt powring in flagons of love into thy ſoule, filling thee with joy unſpeakable and full of glory, if thou bring thy ſpirit to bee more lowly and meek; for ſuch find moſt reſt to their ſoules: if thou carefully keep comming to Chriſt ſtill, in every preſſure of ſpirit; for ſuch finde moſt eaſe: that is renewing faith ſtill, as thou reneweſt thy ſins.

Thou findeſt Chriſt with thy ſpirit, as a quickner & ſtrengthner p. 190to duty; why thou maiſt find him yet more mighty with thy ſpirit this way, if thou powre out thy ſpirit often with David for quickning grace; and if thou more deny thine own ſtrength, and caſt thy ſelf more upon his. Could we but attain Pauls height in ſelfe-denyall, to bee nothing in our ſelvs (though I am nothing, ſaith he)2 Cor. 12.11.2 Cor 12:11 we ſhould finde Chriſt gloriouſly preſent ſtill with our ſpirits, and be more conſtant in zeale & ſtrength to every good work, then we are. I conclude this thus, bee ſo tractable to Chriſt, that thou maiſt with Mary, winne upon Chriſt ſtill; and think that thou canſt never bee neere enough to him, nor intimate enough with him; and this is the ready way, to have a heaven upon earth: for the more we get Chriſt to be with our ſpirits, the more truly may wee bee ſaid to be in Heaven.

p. 191The laſt thing that I have to ſay to you, that find Chriſt with your ſpirits, is matter of conſolation. Here is comfort for you againſt famine. When thy body wants food, Chriſt that is with thy ſpirit, will give that meat to eat, which the world knowes not off; ſo that when others repine, and curſe God and their King in their extremity, as the Prophet ſpeaks; thou ſhalt bee patient in this tribulation, and inſtant in prayer to him, who can command Ravens to bring thee bread and fleſh to feed on; and will, rather then thou ſhalt ſtarve, if thy life may bee more to his glory, then thy death.

Here's comfort for you againſt the ſword. In the midſt of all troubles and fears, Chriſt that is with thy ſpirit will beare thee up admirably. What is the face of an enemy to terrifie, if Chriſt p. 192be with thy ſpirit. What is the ſpoiling of thy goods? nay what is the ſpoiling of thy body? if Chriſt bee with thy ſoule. A Mountaine of miſery, is but as a Mole-hill, if Chriſt ſupport the ſpirit. To think of the Sword is a naked reference to fleſh and blood, and ſo nothing is more terrible: but let us that feare the Loro think of it, in reference to Chriſt that is with our ſpirits, & then wee ſhall not be troubled, though we heare of warres and rumours of warres, no more then at the rumours of any other calamity.

Here is cōfort for you againſt the Plague, which is here and there ſcatterd in the Kingdome. What is any diſeaſe to the body, if Chriſt bee with thy ſoule? As the outward man decayeth, the inward man ſhall be renewed daily, becauſe Chriſt is with p. 193thy ſpirit. When thy body is full of paine, thy ſoule ſhall be full of comfort, becauſe Chriſt is with thy ſpirit. When thy body is ſealed with ſpots for death, thy ſoule ſhall be ſealed with the Holy Ghoſt unto eternall life, becauſe Chriſt is with thy ſpirit. The plague of the body is nothing, if this plague of plagues bee not upon the ſpirit, to wit, deſtitute of Chriſt.

Here is comfort for you againſt perſecution. When men frowne upon thee without, Chriſt will ſmile upon thy ſpirit within: when men lade thy outward man w^th reproaches, Chriſt will fill thy inward man with comforts: when men ſhut up thy body from the communion of Saints, Chriſt will give thy ſpirit a large freedome of communion with himſelf. When men ſtrike thy body, Chriſt will ſtroke thy ſoule: when men kill thy body, Chriſt will ſave thy ſoule. In a word, as the afflictions p. 194of Chriſt abound in thy body, ſo the conſolations of Chriſt ſhall abound in thy ſoule, becauſe Chriſt is with thy ſpirit. Name any miſery that is incident to man, and here's comfort to be ſuckt out of this point, to oppoſe unto it. Finally in life, in death, & eternally after death, Chriſt that is with thy ſpirit will be gaine unto thee. Thy life he will make comfortable; thy death hopefull; and thy being after death eternally joyfull. Wherefore I will conclude my Sermon for the good of you, as S. Paul doth his Epiſtle for the good of Timothy, The Lord Ieſus Chriſt bee with your ſpirits.

Trinuni Deo gloria.

Errata.

Pro foreign, leg. foreign. pag. 7. For ſay, read ſaw, p. 39. l. 6. pro pereunte ſolep, e…nt omnia, lege, pereunte ſole pereunt omnia. p. 114. Marg. For I do conceive, r. I do not conceive. p. 169. l. 7.

FINIS.

End of the text · Nicholas Lockyer, Christs Communion with his Church Militant (1640)