The Works of William Bridge Volume 3, Sermon 4
SERMON IV.Preached at Stepney. July, 23. 1648.
GALATIANS, 2. part of the 20. verſ.
—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 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.
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.
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.
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 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.
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.
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) 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 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 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.
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.
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.
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.
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, 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 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.
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.
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.
Again, Though Chriſt be united unto all Beleevers by 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 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.
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.
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; 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.
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.
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.
Fourthly. If Jeſus Chriſt be really united unto each beleever, 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.
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 merciemercy 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 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!
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.
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 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.
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.
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, 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?
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 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.
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 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 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; 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, 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.