The Works of William Bridge Volume 3, Sermon 5
SERMON V.Preached at Chriſts-Church Aug. 25. 1648.
GALATIANS, 2. part of the 20. verſ.
—Nevertheleſs I live, yet not I, but Chriſt liveth in me.
I Intend at this time to ſpeak on theſe words, But Chriſt liveth in me. Wherein ye have theſe Three things.
Firſt. The In-being of Chriſt in a Beleever: Chriſt in me.
Secondly. The Efficacy of this In-being: Chriſt Liveth in me.
Thirdly. The Conſtancy thereof; he doth not ſtay for a night or two; but he Liveth, or Abideth in me.
Accordingly there are Three Notes, or Obſervations.
Firſt. Chriſt is in each Beleever; Chriſt is in every Chriſtian. For when he ſaies, I live, yet not I; he perſonates a Beleever all along, ſpeaks not in his own perſon, but in the perſon of a Beleever, one Juſtified by Faith alone.
Secondly. That Chriſt liveth in all Beleevers. Chriſt liveth in me.
Thirdly. That Chriſt liveth more in Beleevers than themſelves do. I live, yet not I, but Chriſt liveth in me. Chriſt hath a greater hand, and ſtroke in the Spiritual actions of beleevers, than themſelves have.
I have ſpoken of the former of theſe in another place and now I will ſpeak unto the other: and therefore I ſhall put them both together, in one Doctrine, or Obſervation, thus.
Doct. Chriſt doth ſo live in a Beleever, that he hath a greater hand, and ſtroke, in the Spiritual actions of a Beleever, than a Beleever himſelf hath: Chriſt lives in a Beleever more than himſelf, as to his Spiritual actions.
For the opening, and clearing of this Truth. Firſt, I ſhall labor to ſhew you that Chriſt liveth in each Beleever. Secondly, That he hath a greater hand, and ſtroke, in the actions of his Spiritual life, then a Beleever hath himſelf.
Firſt. That Chriſt liveth in each Beleever. A man liveth, where he worketh, and ſtaieth, or abideth. A man doth not live where he lieth; he may come and ſtay for a day or two, and yet not be ſaid to live there: but where a man works, and ſtaies, or abides, there he lives. Now both theſe ye ſhall find Chriſt doth: the firſt in that known place, the 7. of John, 38. verſe. He that beleeveth on me, as the Scripture hath ſaid, out of his belly ſhall flow rivers of living water. This ſpake he of the Spirit, which they that beleeve on him, ſhould receive. Where the Spirit of Chriſt is, there is Chriſt. And this is a promiſe made to all Beleevers, more or leſſe, to be fulfilled unto them; Out of their bellies ſhall flow rivers of living water: Which is to be underſtood of the Spirit. So that the Spirit of Chriſt ſhall be in them, and be working in them. And as for the other, you know what is ſaid in that, 14. of John, and the 23. verſe. Saith our Savior there, If any man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. It's the ſame word that is uſed before for Manſions, In my fathers houſe are many Manſions, verſe 2. We will come and take up our Manſions with him. And this was ſo received a Principle in the Apoſtles time, that he ſaies to the Corinthians, in the 1 Epiſtle, 3. chapter, 16. verſe, Know ye not that ye are the Temple of God; and that the Spirit of God dwelleth in you? But if you look into the, 8. chapter of the Romans, you ſhall ſee all proved together, verſe the 10, 11. And if Chriſt be in you, the body is dead becauſe of ſin: but the ſpirit is life, becauſe of righteouſneſs. But if the Spirit of him that raiſed up Jeſus from the dead, dwell in you: he that raiſed up Chriſt from the dead, ſhall alſo quicken your mortal bodies, by his Spirit that dwelleth in you. Here are Three or Four things obſervable. Firſt, That Chriſt in you, and the Spirit in you, is all one. And therefore, having ſaid in the 10. ver. If Chriſt be in you: at the 11. verſe, he ſaies, If the Spirit of him that raiſed up Jeſus from the dead, dwell in you. Again you may obſerve here, That Chriſt in a Beleever, is not Habitual grace only, for, ſaith he, If the Spirit of him that raiſed up Jeſus from the dead, dwell in you. It was not Faith, or Habitual grace, that raiſed up Chriſt from the dead; but the Spirit of God himſelf. And, ſaith he, this Spirit dwelleth in you. So that, Chriſt in a Beleever, is not only the Habit of grace, but the Spirit of Chriſt. And then Thirdly, ye may obſerve this too; That this Spirit, is a living Spirit; and dwelleth, or abideth in a Beleever. For it is ſaid twice here, That the Spirit dwelleth in you. So that plainly then, you ſee from the words, Chriſt dwels in every Beleever, Chriſt dwels in every Chriſtian, he liveth in him.
And if it were not ſo, How ſhould the abſence of Jeſus Chriſt be recompenced by the coming of the Spirit, or of the Comforter? When our Lord and Saviour Chriſt left the World and his Diſciples, he gave them a gracious Promiſe of ſending his Spirit;Ioh. 16.7 And if I go not (ſaith he) the Spirit or the Comforter, will not come: but if I go, I will ſend the Comforter, and he ſhall make up your loſſe of me. Now if that the Spirit of Chriſt ſhould not be in a Beleever, and live in him; how would the coming of the Holy Ghoſt, and of the Spirit, make up the loſſe of the perſonal preſence of Jeſus Chriſt?
Beſides, You know that friends love to be neer unto one another; and the neerer they are, the happier they count themſelves; they love not to be aſunder: the ſoul of the lover, liveth where it loveth, rather than where it liveth. Now there is the greateſt friendſhip between Chriſt and a Beleever; and the Lord Jeſus Chriſt, hath a happineſſe above all friends; that he can make himſelf neerer, and be more One with his friends, than any friend in the world can. And therefore, upon thoſe terms of Love and Friendſhip, Chriſt by his Spirit liveth in all Beleevers.
Object. It will be ſaid, If Chriſt liveth in all Beleevers, really liveth in them by his Spirit, then what need of Ordinances? for Chriſt and the Spirit of Chriſt in me, can live without Ordinances: and if a man have attained once unto the Spirit, Chriſt in him, and Chriſt living in him; and have attained unto the Spirit, the Spirit of Chriſt really living in him; what need of any Commandements without? or Rules without? for the Spirit will be a ſufficient-Rule to lead him into all that is right: what need therefore of any Commandements, Rules, or Ordinances without?
Anſw. Yes: For we uſe the Ordinances, not only for the enjoyment of God in them: but as a teſtimony of our Obedience. If that the enjoyment of God, and Chriſt, were the only reaſon of the Ordinances, then in caſe that a man could without the Ordinances have the enjoyment of God, and Chriſt, he might lay by the Ordinances: but ſeeing that we are for to uſe the Ordinances as an act of our Obedience, although a man can enjoy Chriſt, have the Spirit, and Chriſt living in him; yet notwithſtanding, he is ſtill to bear up the Ordinances, becauſe there he is to expreſſe his Obedience unto God, and Chriſt. And now (give me leave a little to fix here, to take off this ſcruple, and Objection) if you look into the 27. of Numbers, you ſhall find, that Joſhua had the Spirit, and not in an ordinary way, but in a more than ordinary way the Lord gave Joſhua his Spirit: and yet notwithſtanding, Joſhua was to be under Commandements, and under Ordinances: at the 18. verſe. The Lord ſaid unto Moſes, take thee Joſhua the ſun of Nun, a man in whom is the Spirit, and lay thine hand on him, and ſet him before Eleazer the Prieſt, and before all the Congregation: and give him a charge in their ſight. Mark, he was to come under a Command, and under a charge although he had the Spirit. And he ſhall ſtand before, Eleazer the Prieſt, who ſhal ask counſel for him after the judgment of Urim before the Lord. And ſo it was. And Moſes did as the Lord commanded him. Now Moſes doth not ſay, What need I go to Eleazar, or to the Prieſt? what need I go and conſult by Urim and Thummim? for I have the Spirit, that is able to leade me into all Truth. No, but he ſubmits unto his Charge, and he waits upon the Lord in this way of the Ordinances, although it is ſaid here, that he had the Spirit. So, had not David the Spirit in a great meaſure? and yet, did he not uſe the Ordinances? But look into the new Teſtament, and there you find, that the Apoſtles had the Spirit alſo: Our Lord and Savior Chriſt, he breathed upon them; they waited for the coming of the Spirit; and the holy Ghoſt fell upon them: and yet notwithſtanding, they were under Commands; for ſaith our Savior Chriſt to them, Go, Mat. 28.19teach all Nations, Baptizing, and teaching them to do what ever I command you. So that although they had the Spirit, and the holy Ghoſt, in a greater meaſure than any man (for ought I know) ever had ſince; yet notwithſtanding, they were under Commandements: Teaching them (ſaith he) to do whatſoever I command you. And ye know what our Savior ſaies, in that place I mentioned even now,Joh. 7.38, 39. He that beleeveth on me, out of his belly ſhall flow rivers of living water, (which he ſpake concerning the Spirit, and the holy Ghoſt, that ſhould be given, for he was not yet glorified.) A Promiſe made to Beleevers, and the Churches, in the times of the Apoſtles; they had the Spirit by vertue of that Promiſe: and yet notwithſtanding, they were under Ordinances, and did uſe the Ordinances. But that you may ſee how this Objection runs croſſe, both to the old, and to the new Teſtament; look upon one place more; it is in the 30. chap. of Iſaiah, the 20. and 21. verſes, a Promiſe made concerning the times of the Goſpel. And though the Lord give you the bread of adverſity and the water of affliction, yet ſhall not thy teachers be removed into a corner any more, but thine eyes ſhall ſee thy teachers. Here are Ordinances, here are Teachers. Well now, but where is the Spirit? Verſe the 21. And thine ears ſhall hear a word behind thee, ſaying, This is the way, walk in it. Thine ears ſhall hear a word behind thee; Who ſpeaks that word? Look into the 1. chapter of the Revelation, & there you ſhall find, it is the Spirit that ſpeaks the word behind one, at the 10. verſe. I was in the Spirit on the Lords day, and heard behind me a great voice. So that this voice behind, is that of the Spirit: When we do not expect the Spirit, the Spirit cometh and ſpeaketh to us. So that, thus now ye ſee, Teaching, and Ordinances, and the Spirit of Chriſt in us, and living in us, may and do ſtand together.
Object. But yet will ſome ſay, What need of theſe things? If Chriſt liveth in each Beleever really by his Spirit, what need of Commandements, or Teachings without? for is it not ſaid, Ye ſhall be all taught of God? and ye ſhall no longer teach your neighbor? is it not ſo ſaid in Scripture?
Anſw. 1 No, not juſt ſo: for if you look into that 31. of Jeremy, from whence the place is fetched: and the 8. chapter of the Epiſtle to the Hebrews; ye ſhall find, that the words run thus: This is the Covenant that I will make with the houſe of Iſrael, (verſe the 10.) after thoſe daies, ſaith the Lord: I will put my Lawes into their mind, and write them in their hearts, and I will be to them a God, and they ſhall be to me a people. And they ſhall not teach every man his neighbour, and every man his brother, Saying, Know the Lord: For all ſhall know me from the leaſt to the greateſt. Mark how the words run: It is not barely ſaid thus; They ſhall not teach every man his neighbour, and every man his brother; but that clauſe is added to it, Saying, Know the Lord: They ſhall not teach every man his neighbour, and every man his brother, Saying, Know the Lord. As if he had ſaid, I will now make a Covenant of grace, and mercy with you; I will write my Laws in your hearts, and ye ſhall all know me, and though you have been taught heretofore, as ignorant people, that have not known the Lord, yet now, becauſe I will write my Laws in your hearts, and my Law ſhall be there; ye ſhall not teach every man his neighbour, and every man his brother, Saying, Know the Lord, as if ye were ignorant, but my Law ſhall be within your hearts, and you ſhall be taught as a knowing people.
Secondly. Ye muſt know, that although the Spirit of Chriſt live in every Chriſtian, and ſo God; Yet the Spirit is the free gift of God, and therefore it acts, and works no further than it pleaſeth God to give it. Now look into the Scripture, and you ſhall find, that the Lord was never pleaſed to give the Spirit for this end, that it ſhould be the only Rule of a mans life; but for this end, that it ſhould be an help to a man to know the Rule, and to keep the Rule. Look into the Word, and you ſhall find, that the Spirit of the Lord was never given, to be the only Rule for a man to live by, but it was given to be an help to underſtand, keep, and fulfil the Rule. And therefore Chryſoſtom doth well obſerve, It is with Chriſt in us, (ſaith he) as with Chriſt without us. In the times of the old Teſtament, the great Promiſe was of giving Chriſt: in the times of the New Teſtament, the great Promiſe is, the giving of the Spirit. Now therefore, looke as it was with Chriſt when he came into the world, ſo with the Spirit when he cometh into the heart, Chriſt in us. Now when Chriſt came into the World, he came not to deſtroy the Law, but he came to fulfill the Law: So when the Spirit cometh into the heart, the Spirit cometh not to deſtroy the Goſpel, or the Ordinances of the Goſpel; but he comes to fulfil the Goſpel. Chriſtus impletio legis, Spiritus impletio Evangelii. Chriſt the fulfilling of the Law, the Spirit the fulfilling of the Goſpel. Quaecunque ſunt in Legi &c. Whatſoever things are in the Law, Chriſt fulfilleth: whatſoever things are in the Doctrine of the Goſpel, the Spirit fulfilleth. And as when Chriſt came, he came not to deſtroy the Law, but to fulfil it;Mat. 5.17. (for he ſaith himſelf, I came to fulfil the Law) ſo when the Spirit comes into any ſoul, ſaith the Spirit alſo, I come not to deſtroy the Goſpel, or the Commandements of the Goſpel; but I come into this poor ſoule, to help it to fulfill the Commandements of the Goſpel. Now when I do take away the Commandements, and make the Commandements no Commandements to me, (I mean, the Commandements without) then I deſtroy the Commandements as to me: When I do make the Ordinances of Chriſt, as no Ordinances to me; then I do deſtroy them, as to me: And when I make the Rule without, to be no Rule, as to me, then I deſtroy it, as to me: and when I that am a Beleever ſay thus, I have the Spirit, and therefore I have no need of any Commandement from without, for the Spirit is Rule enough; here I take away the Commandement, as to me; I take away the Ordinances, as to me; I take away the Rule, as to me, and therfore I deſtroy them. Certainly, Chriſt within us, is not contrary to Chriſt without us: Chriſt without us, did not deſtroy the Law; Chriſt within us, doth not deſtroy the Goſpel. Therefore, for any now to throw up Ordinances upon this account, becauſe they have the Spirit to lead, and guide them; this is to walk contrary to all the Scriptures, both of the Old, and New Teſtament. Oh! that people would think of this one thing, The Spirit was never given to be the only Rule of a mans life; but it was given to help us to underſtand, and to enable us to keep the Rule. Thus you ſee, Ordinances, and Chriſt living in a Chriſtian, can ſtand together. And ſo you have the Firſt thing cleared, and proved, Chriſt liveth in all Beleevers.
Queſt. 2 Secondly. Whereby may it appear, That the Lord Jeſus Chriſt doth ſo live in a Beleever, as that he hath a greater hand, and ſtroke in all the actions of his Spiritual life, than a Beleever hath himſelf? that Jeſus Chriſt doth live more in a Beleever than himſelf doth?
Anſw. 1 The Scripture is very plain. If you look into the 1. chap. of Paul to the Epheſians, and the laſt verſe, there you find theſe words, (ſpeaking of Chriſt and his Church) Which is his body, the fulneſs of him that filleth all in all. Our Underſtandings, our Wils, our Affections, our Duties, they are but empty veſſels til Chriſt doth fill them, he filleth all, he filleth all in all. If ye have any Sails ſpread in any Dutie, it is Chriſt that filleth them. Look into the 3. chap. of that Epiſtle to the Coloſſians, ye ſhal find at the 11. ver. it is ſaid of Chriſt, He is all in all. The words are, But Chriſt is all, and in all. He is all in all men; ſo it may be read: Or, he is all in all things. Either way it may be read, and it ſignifies both, He is al in al men, and he is all in al things. Take the firſt All, for all men; and ſo he is all in all them. Take the laſt All, for all things; and ſo he is all in al them, in al things. Now if the Lord Jeſus Chriſt be al in al things, and in al men; then certainly, he hath a greater hand and ſtroke in the actions, the ſpiritual actions of Beleevers, than themſelves have.
Secondly. To make this clear to you by inſtances, thus: If the Lord Jeſus Chriſt have a greater hand and ſtroke in our Converſion, in our Performance of Duties, in our Obedience, in the grace of our Sufferings, in our Aſſurance, than we, or Beleevers have themſelves, then certainly, this part of the Doctrine muſt ſtand cleer and firm.
Firſt. As for our Converſion: Ye know what our Savior ſaies, None comes unto the Son, but whom the Father draws: Mat. 10.22.and none knows the Father, but he unto whom the Son reveals him. Convert me (ſaith the turning ſoul) and I ſhall be converted.
As for our Performances, or Duties; Prayer, or whatever it is. Look into the 8. Chapter to the Romans, and the 26. verſ. Likewiſe the Spirit alſo helpeth our infirmities. But how doth this prove, that the Spirit hath a greater hand and ſtroke in our Prayers than our ſelves have? Mark what follows, For, we know not what we ſhould pray for as we ought, but the Spirit it ſelf maketh interceſſion for us, with groanings which cannot be uttered.
As for the matter of our Obedience. You know what the Apoſtle ſaith, both unto the Romans, and unto the Galatians, That we are led by the Spirit: Beleevers are led by the Spirit. Plus eſt agi, quam regi. He doth not ſay, We are ruled by the Spirit, but he ſaith, a Beleever is led by the Spirit; not ruled, but led. It is more to be led, than to be ruled: for when a man is ruled by another, he acts himſelf, and his own actions are ſeen: but when a man is led, and carried away by another, though he may act himſelf, the others action is more ſeen than his. We (ſaith he) are led by the Spirit.
As for our grace in Suffering; the deportment, and demeanour of a gracious ſoul in the time of Suffering. See what our Savior Chriſt ſaies for that, in the 10. of Matthew the 19. and 20. verſes. But when they deliver you up, take no thought, how or what you ſhall ſpeak: for it ſhall be given you in that ſame hour what ye ſhall ſpeak. For it is not ye that ſpeak, but the Spirit of your Father which ſpeaketh in you. So that he hath a greater ſtroke in the grace, and carriage of a ſoul under his ſufferings, than himſelf hath.
As for the matter of our Aſſurance. You know alſo, what the Apoſtle Paul ſaith, in that ſame 8. of the Romans, Ye have not received the ſpirit of bondage again unto fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father: the Spirit it ſelf bearing witneſs with our ſpirits, that we are the children of God. So that now all theſe Five things are clear. And if the Spirit and Chriſt in a Beleever, the Spirit of Chriſt, have a greater ſtroke in a mans Converſion, in his Performance, in his Obedience, in the grace of his Suffering, and in his Aſſurance, than himſelf hath; then ſurely, the Lord Jeſus Chriſt, hath a greater hand and ſtroke in the ſpiritual actions of Beleevers, than themſelves have; now that is proved.
Reaſ. To give you one Reaſon for it. If a Beleever had a greater hand and ſtroke in his Spiritual actions, then the Spirit of Chriſt; then had he wherein to boaſt: for he might ſay thus: I have now been at Duty; I confeſs I have had ſome help from Chriſt, and from the Spirit, but I had the greateſt hand and ſtroke therein my ſelf, and therefore why ſhould I not boaſt? I have been now at Prayer, and though I have had ſome help from the Spirit in Prayer, yet I had the greateſt hand and ſtroke therein my ſelf, therefore why ſhould I not boaſt? But (ſaith the Apoſtle) boaſting is excluded: Surely therefore, the Lord Jeſus Chriſt doth ſo live in a Chriſtian, as that he hath a greater hand and ſtroke, in all the actions of his ſpiritual life, than a Chriſtian, or a Beleever hath himſelf; ſo that he may ſay truly, I live, yet not I, but Chriſt liveth in me.
Object. If this be true; ſurely there are few Beleevers in the world; how few are there in whom Chriſt lives thus? I fear upon this account (will ſome poor ſoul ſay) that I have no faith in jeſus Chriſt: I thought once that I had faith in Chriſt, and that I was a Beleever, but I do not find Chriſt living in me thus, that the Lord Jeſus hath a greater hand and ſtroke, in all my Duties than my ſelf, and therefore I fear that I never yet had faith: are there not few Beleevers in the world upon this account?
Anſw. I grant it, there are few Beleevers in the world, few that have faith, few in whom Chriſt lives thus. But that this Doctrine may not be a ſtone of ſtumbling to any weak Chriſtian.
Firſt, You muſt know this: That it is with Chriſt in us, living in us, as it was with Chriſt without us, living without us. When the Lord Chriſt came into the world, and lived here on earth, lived without us; he lived a conflicting life, a life under Temptations, and freedom from thoſe Temptations; Deſertions, and freedom from thoſe Deſertions: his life here on earth was a hidden life, a vailed life; He came unto his own, and his own received him not; Joh. 1.11and knew him not: his own would not ſay, Now our Lord Chriſt is among us. So when Chriſt comes into the ſoul by his Spirit, when he lives there, he lives a conflicting life: he hath his Temptations there, and his freedom from thoſe Temptations; he hath his Deſertions there, and his freedom from thoſe Deſertions; he liveth a hidden life there, a vailed life there, he comes to his own, and many times the ſoul that is his own doth not receive him in a way of comfort, is not able to ſay, Chriſt liveth in me. But who ever you are that make this Objection, or lie under this Fear; give me leave to propound Four or Five Queſtions to you.
Firſt, What is that in you, that doth ordinarily ſway the great actions of your lives? When the Lord Chriſt comes into the ſoul, he comes as a King, preſently aſcendeth the Throne, and takes hold of the Scepter; intereſts himſelf in all that that doth ſway the ſoul, and ſwaies the actions of the ſoul: now what is it that doth ſway a mans actions? Finis action is domin us et reginae eſt. The end ſwaies the action. And look what that is that doth ſway your End, that is it which liveth in you: if Self ſwaieth your End, Self liveth in you; if Chriſt ſway your End, Chriſt liveth in you. Now ſoul! take all the actions of thy life, ſince thou haſt ſet thy face towards heaven, and as for the great turnings of your life, and the great actions, Hath not Chriſt been at the end of them?
Secondly. Do not you find a ſecret kind of diſpoſition unto all the Commandements of the Goſpel? Where the Spirit is, there Chriſt liveth. When the Lord makes a Covenant of grace, you ſhall obſerve he promiſeth, that he will give his Spirit, and withal, that he will write his Law in our hearts: and when he promiſeth in the Covenant of grace, that he will write his Law in our hearts, he doth alſo promiſe for to give his Spirit. As when the Lord gave out the Law at firſt to man-kind, he did write the Moral Law in mans heart; ſo that the Heathen now have the Law written in their hearts, the Moral Law; whereby they are diſpoſed and inclined to Morallity, and Civillity: So when the Lord comes and makes a Covenant of grace with the ſoul, then he doth give out his Spirit to the ſoul, and then he doth write his Law, the Law of grace, love, and of the Goſpel in that ſoul, and that ſoul hath a ſecret diſpoſition unto all the Commandements of the Goſpel. Now do ye not find it thus with you? when ſometimes you are tempted to what is evil, do not ye ſay thus, I cannot do it; Oh! Lord, thou knoweſt I cannot live as I have done, and I cannot want the preſence of God and Chriſt. What means this Cannot? but a Law within, that God hath written in the heart, there is the Spirit, and there is Chriſt.
Thirdly. Do not you find your ſouls ſometimes, carried out to what is good, beyond and contrary to your own diſpoſitions, and natural inclinations? It is written of Irajan the Emperor, that He was an exceeding, meek, loving, quiet, good natured man; and yet He was one of the greateſt Perſecutors in the Primitive times, He had his hand in two as bloody actions againſt the Saints, as any Perſecutor in thoſe times: yet a man of a quiet, loving, ſweet nature and diſpoſition. How came this to paſſe? He was acted by Satan, and being thus acted beyond his own diſpoſition, and inclination, it argued that Satan had a greater hand and ſtroke in his action than himſelf had. So, when a man ſhall be carried on to what is good, even contrary to his own nature and diſpoſition: what doth this argue, but that the Lord Chriſt hath a greater hand and ſtroke in that action than himſelf hath.
Fourthly. Do not you find, ſometimes, (who ever you are that make this Objection, or lie under this fear, That Chriſt doth not live in you) do not you find, that ſometimes your ſoul is carried out to what is good, beyond what you intended? When Zacheus went up into the Sycamore-tree, he only went up to ſee the outſide of Chriſt; but he comes down, receives Chriſt into his houſe, there he bids him welcome, and ſaith, Lord, Behold, Luke, 19.8.the half of my goods I give to the poor. Zacheus never intended this when he went up to ſee Chriſt; What's the reaſon? The Lord Chriſt was upon his ſoul, the Lord Chriſt was at work upon him; and becauſe he was carried out farther in this good work than ever he intended, it thereby doth appear, that the Lord Jeſus Chriſt had a greater ſtroke in this ſpiritual action of his than himſelf had. As on the other ſide, A wicked man, ſometimes, he begins to ſin; and ſaith he within himſelf, I will do it but a little, I will not goe very farre, I will never do it again, I will now take my leave of this ſin, it ſhall never be acted by me any more. But he goes farther in it than ever he intended; Why? becauſe the Devil hath a greater ſtroke upon him than himſelf hath. So here, when as a mans ſoul ſhall be carried out unto what is good, beyond what he intended, this argues that the Lord Jeſus Chriſt is at work upon his ſoul, and hath a greater hand and ſtroke upon his actions; his ſpiritual actions than himſelf hath. Now is it not thus with thee?
Fiftly. Who ever thou art (man or woman) that makes this Objection, and lies under this fear, That the Lord Chriſt doth not live in thee. Were you never perſwaded of this, did you never yet think, that Chriſt was in you? did you never yet beleeve, that Chriſt lived in you? Yes, I confeſſe I had ſuch thoughts once; but oh! I have loſt thoſe thoughts, I have loſt thoſe perſwaſions. But when you had thoſe thoughts, and when you had thoſe perſwaſions, how came you by them? My ſoul was lying in a ſad, dark, dead, hardned condition; my ſoul was ready to ſink with deſpair: and all on a ſudden, my ſoul was raiſed up within me to this perſwaſion, for to think that Chriſt was in me, and that Chriſt liveth in me. Wel, Either theſe thoughts were from Satan, or from Chriſt, Either this perſwaſion of yours was from Satan, or it was from Chriſt: Not from Satan, for Satan doth not uſe to be ſo loving to a poor tempted ſoul, to bear it up when it is ready to ſink under Temptation; Satan doth not uſe to be ſo loving to a poor ſoul, to free it from Deſpair: Then it was from Chriſt; and if it were from Jeſus Chriſt, then Chriſt had a greater hand and ſtroke in this perſwaſion than thy own ſoul: for thou ſayeſt, I was dead, dull, hardened, ready to ſink; and I ſaid, Mercy is gone, I ſhall never ſee the face of Chriſt again; and all on a ſudden theſe perſwaſions were raiſed in me. Here Chriſt plainly hath a greater ſtroke in this perſwaſion than thine own ſoul.
Upon all this I do now appeal unto you, who ever you are that lie under any of theſe Fears, Hath it not been thus with you? That all on a ſudden, you have been raiſed to theſe perſwaſions? Do not you find, That ſometimes your ſoul hath been carried out to God, even contrary to your own inclination and diſpoſition? Do not you find, That ſometimes your ſoul hath been carried out to what is good, beyond all that you intended? you thought to begin Prayer a little while; and hath not the Lord ſometimes come in, and carried out your ſoul farther than ever you intended? Do you not find, a ſecret diſpoſition, or inclination to all the Commandements of the Goſpel of Jeſus Chriſt? Do you not find, That in the greateſt actions, and turnings of your lives, Chriſt hath been at the end thereof? Oh! yes, If I ſhould ſpeak true, I muſt needs ſay this; Although I have not ſeen Chriſt at the end of every action, yet as for the great actions, and turnings of my life, I muſt needs ſay, Chriſt hath been there. And the Lord knows, I have a ſecret diſpoſition to the Commandements of the Goſpel. And, O Lord, thou knoweſt, that I have been carried out, many times, to what is good, contrary to mine own diſpoſition. O Lord, thou knoweſt, I have been carried further in a way of good, than ever I intended. O Lord, thou knoweſt, When my ſoul hath been dead, hardened, and I have ſaid, Now mercy is gone, and I am driven from mercy; then, then hath there been perſwaſions raiſed in me, that Jeſus Chriſt is in me. Well, be of good comfort (ſoul) be of good comfort from the Lord: if thou haſt theſe perſwaſions, do not check them; and if for the preſent you have not theſe perſwaſions, yet wait on the Lord; for our Savior Chriſt hath ſaid,Joh. 14.20. I will ſend the Comforter; and in that day ye ſhall know, that I am in you, and you in me: and therefore wait upon Chriſt for that day.
Queſt. Suppoſe this Doctrine be true, That Chriſt liveth in all Beleevers, that he hath a greater hand and ſtroke in the actions, the Spiritual actions of Beleevers than themſelves have; What Concluſions, or practical Meditations ſhall we draw from hence?
Anſw. I will name ſome, and lay them before you; carry them home with you.
Firſt. If theſe things be true, Then may every one ſay, Now I ſee that the In-being of Chriſt in the ſoul, is not a meer fanſie, a meer notion; but carries with it the greateſt reallity in the world. For when Chriſt is in a Beleever, there he lives, acts, and works: yea, and he hath a greater ſtroke in the ſpiritual actions of Beleevers, than themſelves have. Surely therefore, this In-being of Chriſt in the ſoul, is a work of power, of almighty power, the ſame power that raiſed up Chriſt from the dead.
Secondly. If theſe things be true, Then here may a man ſay, I ſee a great and vaſt difference, between a Godly and a Wicked man. Take a Wicked man, and though he be never ſo great, or rich; yet Satan is in him, Satan liveth in him, and ruleth in him; the Prince of the air ruleth in him; and he is taken captive by the Devil at his will. But now, take a Godly man, and though he be never ſo poor, and mean, yet Chriſt is in him, Chriſt liveth in him, Chriſt hath a greater hand and ſtroke in his actions than himſelf hath. Take a Wicked man, of the higheſt form, and though he do Pray, Hear, Reade, Confer, or ſpeak of good things, yet not Chriſt, but Himſelf works, and acts in him, Self worketh, and acteth him. But take a Godly man, and though he be never ſo weak, Chriſt liveth in him, and hath a greater hand in his actions than himſelf. Who would not be Godly? who would not get into Jeſus Chriſt?
Thirdly. If theſe things be true, What deſparate madneſs is it, for any to oppoſe the Saints and Children of God? Eſpecially for the matter of their Religion, and gracious Actions? It is oppoſition done unto Chriſt himſelf. Chriſt liveth in them; and the Lord Chriſt doth ſo live in a gracious man, a Beleever, as he hath a greater ſtroke in all his Prayers, and in all his Duties than himſelf hath. Then for a man to ſtand and ſcorn, ſcoff, and jeer at the Prayers, Duties, and gracious actions of a Beleever; what is it, but to make oppoſition, to Chriſt Himſelf? If there be ever an Oppoſer, a Scorner in this Congregation; Poor ſoul! where wilt thou appear in the great day?
Fourthly. If all theſe things be true, Then may every Beleever ſay, Now I ſee what a great evil it is for any child of God to ſay, That his Duties are nothing but Hypocriſie, or the work of Chriſt Hypocriſie. Do you look upon the work of Jeſus Chriſt, as ſo vile and baſe? nothing more baſe in your eye than Hypocriſie. If Chriſt be in me, He liveth in me, He hath a greater hand and ſtroke in all my ſpiritual actions than my ſelf hath. Therefore through the grace of God, I will be for ever wary, how I ſay of my own Duties again, They are all nothing but vile Hypocriſie.
Fiftly. If theſe things be true, Then here now I ſee the reaſon, why a Beleever is, and ought to be thankful to God for all thoſe things that he doth to God, and for God: Not only thankful for what he receiveth from God; but thankful for what he himſelf doth offer unto God. We reade of David, that when he and his people had offered a great Offering, he praiſeth the Lord for his own willingneſs to offer unto the Lord. So a Beleever is not only to be thankful for what he receiveth from God, but alſo for what he himſelf doth do to God, and for God: Why? becauſe it is not be that doth it, but Chriſt living in him; and the Lord Chriſt hath a greater ſtroke in that action which he doth to God, or for God than himſelf hath. Therefore infinite reaſon, why we ſhould not only be thankful for what we receive from God, but for what we do to, and for God.
Sixtly. If all this be true, Then here we ſee a mighty engagement for every poor Beleever to come unto Duty, although his heart be dead, dull, heavie, and indiſpoſed unto it. Becauſe it is not He, but Chriſt worketh in him in Duty. Am I therefore dead, dull, heavy, and indiſpoſed to Prayer, or any Duty; yet will I go and offer my ſelf unto God in Prayer. Either Jeſus Chriſt will come down upon my Prayer, God will come down in my Duty; or elſe he will not. If the Lord do, what a mercy ſhall it be unto me! If the Lord do not come down while I am at Duty, and work all my work for me; it ſhal be my affliction, and I wil mourn after God. But whether the Lord does come down in my Duty, or whether he does not; it is as it pleaſeth Him, I wil wait upon the Lord, for it is He that worketh in us mightily. Oh! my ſoul therefore, for ever wait upon God in Duty; yea, although my heart be hard, dead, dull, and indiſpoſed thereunto.
Seventhly. If all this be true, What gracious, holy, heavenly lives ſhould all thoſe lead, that pretend to the word Beleever. Some there are, that do pretend to the word Beleever; I am a Beleever; and they ſay they have Faith. But if I have Faith indeed, then Chriſt liveth in me; Not the World liveth in me, but Chriſt liveth in me; Not Malice liveth in me, but Chriſt liveth in me; Not Pride liveth in me, but Chriſt liveth in me. But how many are there (poor ſouls) that may ſay in truth, Pride liveth in me; and Malice liveth in me; and the World liveth in me; but Chriſt liveth not in me. And will ye ſay then, that ye have Faith? Let us not be deceived. But if this be true, That Chriſt liveth in all Beleevers, what gracious, and holy converſations ſhould the converſations of Beleevers be? And whenſoever you fail in any thing, you ſhould even ſay, Yea, but would Chriſt do ſo? My ſoul, thus and thus haſt thou ſpoken, but would Chriſt have ſpoken thus and thus?
If all this be true, Why ſhould we not al ſtand, wonder, and admire at the infinite love of Chriſt? It was much love in Chriſt, for to come down into our Nature; it was yet more, for to come down into our Hearts by his Spirit; yet more, for to live, act, and work there: but the Lord Chriſt he is not only come down into our Nature, come down into our Hearts, for to live, act, and work there; but the Lord Chriſt hath an eye upon all our actions; the Lord Chriſt hath a greater ſtroke in al our Spiritual actions than our ſelves have: he is at the Beginning, and he is at the Middle, and he is at the Latter end of every action. Had the Lord Chriſt only given himſelf for us, what a great mercy had it been! but he hath given himſelf To us; not only for as, but to us; he cometh and liveth in a Beleever: he liveth more in a Beleever, than a Beleever doth himſelf. What Love, Mercy, and Grace is here! You that are Beleevers, do you know your own Priviledge? what it is to have Chriſt living in you? Only bear the word of Exhortation: you that are made partakers of this great priviledge, Chriſt living in you; Chriſt in you the hope of glory; Col. 1.27labor now to hold forth the vertues of Jeſus Chriſt in your lives. And when ye have done all, then walk Humbly, walk Humbly with your God, and ſay as Paul here of the true Beleever, I live, yet not I, but Chriſt liveth in me. I have been now at Prayer; yet not I, but Chriſt Prayed in me: I have been now at Conference, and ſpoke ſuch and ſuch good words; yet not I, but Chriſt worketh in me, ſpeaketh in me. Upon this account, let us all labor to walk Humbly with our God, for it is Chriſt more than you, Chriſt hath a greater ſtroke in all your actions, than your ſelves have; therefore now, let every man ſay, I live, yet not I, but Chriſt liveth in me.