XXX sermons lately preached at the parish church of Saint Mary Magdalen Milkstreet, London to which is annexed, A sermon preached at the funerall of George Whitmore, Knight, sometime Lord Mayor of the City / by Anthony Farindon.

THE FOURTH SERMON.

JOHN 6.56.

He that eateth my flesh, and drinketh my blood, dwelleth in me and I in him.

THese words are our Saviours; and it was usuall with this our good Master, by those things, which were visible to the eye, to lift up his hearers minds and thoughts, to spiritual, and Heavenly things, to draw his discourse from some present occasion, or businesse in hand. He curseth the fig-tree, * 1.1 which had nothing but leaves, to correct our sterility, and unfruit∣fulnesse: at the table of a Pharisee, upon the sight of the clean out∣side of his cup, he discovers his inward parts full of ravening, and wicknesse: At Jacobs well, * 1.2 he powreth forth to the woman of Samaria the water of life. After he had supped with his disciples, he takes the cup and calls the wine his Blood, * 1.3 and himself the true Vine. Thus did Wisdom publish it self in every place, upon e∣very occasion; The well, the Table, the High-way side, every place was a Pulpit, every occasion a Text, and every good les∣son, a Sermon.

To draw down this to our present purpose; In the beginning of this Chapter, he worketh a miracle, multiplyes the loaves, and

the fishes, that the remainder was more then the whole, a mi∣racle of it self, able to have made the power of god visible in him, and something indeed it wrought with them; for, behold at the 24. v. they seek him, they follow him over the Sea; They ask him; Rabbi when camest thou hither? at the next verse, but our Saviour knowing their hypocricy, answers them not to what they ask, but instructs them in that they never thought on. Verily, verily, you seek me not for the miracle, but the loaves. v. 26. But behold, I shew you yet a more excellent way: I shew you bread better then those loaves, better then Moses his manna: be∣hold I am the bread of life v. 48 and my flesh is meat indeed, and my blood is drink indeed, v. 55. and he commends it unto them by three Virtues, or effects, 1. That it fills and satisfies, which nei∣ther the loaves, nor Moses his manna could do: For he that cometh to me, that devoteth himself to me, shall never hunger, and he that be∣leeveth in me shall never thirst v. 35. 2. It is a living bread, v. 51. a bread that gives life, which Moses manna could not do, but was destroyed with them, that ate it in the wildernesse, v. 49. 3. That it was bread, which had power to incorporate them, to embody them, to make them one, and give them union, and communion with the Lord of life, in the words of my Text, He that cateth my flesh and drinketh my blood, that is, (as Christ him∣self, who best knew his own meaning, interprets it) that beleeveth in me, v. 35. that so feeds on the mystery of my Incarnation, that can look upon my crosse to which my flesh was fastned, and there with the eye of faith behold, and wonder at those rich treasuries of wisdom, and Patience, of Humility, of Obedience, and love, which are the truest title, and superscription, which could be written on his Crosse: that can look upon the seve∣ral passages of my blessed Aeconomy, and receive, and digest them, and turn them into nourishment, that can look upon my Birth, and be regenerate, and born again, upon my precepts, and make them his daily bread, upon my Crosse and be crucified to the world, upon my Resurrection, and be raised to newnesse of life, He that thus eateth my flesh, and drinketh my blood, dwelleth in me and I in him.

You have the occasion, and sum of these words; (for more then an allusion to our eating and drinking in the Sacrament, I cannot see, and that too, though the Church of Rome would have more, is more then we can prove) I may call it the true Cha∣racter of a Christian, and who could draw it better then Christ? it consists as you see, of two parts.

• 1. The Christians, or the Beleevers part, He dwells in Christ.

• 2. Christs part, he dwells in every man that is Regenerate.

So that in this our union with Christ, there passeth a double action, one from us to Christ, another from Christ to us; and, as in arched buildings, all the stones do mutually uphold each other, and if you remove and take one away, the rest will fall; so do these two interchangeably hold up and prove one another: For if we dwell not in Christ, Christ will not dwell in us, and if he dwell not in us, it is impossible we should dwell in him; Or we may resemble these two, our relation to Christ, and Christs to us, to the two Cherubins: Exod. 25. covering the mercy seat with their wings, and their faces one to the other, with the Co∣venant in the midst between them; and the Cherubins, though they were both Cherubins, and very like, yet were two distinct Cherubins: so though our dwelling in Christ, and Christs dwelling in us, tend to the same and, yet they are two, and the Covenant is in the midst between them, if we will be his people, he will be our God; if we dwell in him, he will dwell in us. Take it then in these two propositions or Doctrines.

• 1. That something, some act is required on our parts, which is here exprest by dwelling in him.
• 2. Something is done by Christ, some virtue, some efficacy proceeds from him, which is here called dwelling in us.

In both which is seen, that mutual, interchangeable reciproca∣tion between Christ, and a Regenerate Soul: as he dwelleth in Christ; so Christ dwelleth in him: and as Christ dwelleth in him, so he dwelleth in Christ; I am my beloveds, and my beloved is mine. He that eateth my flesh. &c.

We begin with the first, that some act of ours is required, which is here exprest by dwelling in him; Now to dwell in Christ, is a phrase peculiar to this our Evangelist, and he often useth it, both here, and in his first Epistle, and it is full, and expressive, and opera∣tive, implying a real, durable interest in him, a reliance and de∣pendance on him alone, not onely on his person, (that they are bold to do, who crucifie him again) but on his offices, as he is a King to Govern us, a Priest to mediate, and intercede for us, and a Prophet to teach us; such a dependance, which makes us truely his Subjects, his purchase, his Disciples. We usually say, the lo∣ver dwells not in himself, but in him he loves, dwells there, and

delights in such an habitation, nor is ever satisfied with pleasures of it, as we read Gen. 44. That Jacobs soul was bound up with the soul of Benjamin, his life was knit with the young mans life, his life hanged and depended on his; and by this we may dis∣cover, what is meant by this phrase; when our souls are bound up with Christs, when our understandings, wills, and affections, are bound up with his will (for what Cassian speaks of his Monk, is true of the Christian, * 1.4 Nescit judicare, he hath no judgement non habet suum velle, he hath no will of his own) when our un∣derstandings, wills, and affections are his, as if we were but one flesh, and one blood, and one soul, that we will neither know, nor serve, nor hearken to any, but Christ, that we will have no King, no Priest, no Prophet, but him, then we dwell in him.

More particularly thus: if we dwell in him, we shall, first dis∣cover and admire the majesty of Christ. Secondly, acknowledge his power, and love his command. Thirdly, rely, and depend upon him alone, as our sure castle, and protection. We shall dwell as it were within the Beauty of his rayes, within his Juris∣diction, and under the shadow of his wing.

And 1. if we dwell in him, we shall discover and admire the Majesty of Christ: for we may observe; every thing, that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is in any emenency, sends a kinde of Majesty from it, as the Sun doth its Beams, which makes a welcome, and pleasing glide into the minds of men, and at once strikes them with admiration, and love; sometimes it appears in the persons, sometimes in the manners, and behaviour of men; sometimes in the order and policy, of a well governed Common-wealth: so we read, the skin of Moses face after he had talked with God, did shine so bright, that Aaron and the people were afraid to come neer him, Exod. 34. So when holy Job went out to the gate, the young men saw him, and hid themselves, and the A∣ged arose and stood up Job 29.8. and it shewes it self in a well ordered Common-wealth; * 1.5 it was called majestas pop. Romani, the Majesty of the people of Rome. Now if Christ be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 considered of thee as one in eminnecy, and Supreme, thou wilt behold him, not onely faire and lovely, but clothed with Ma∣jesty; I doe not mean his Majesty, in his transfiguration, when his face did shine as the Sun, and his Disciples fell on theirs; Matth 17. nor his Majesty, when he shall come to judge the quick and the dead (and yet these are fit objects, for the eye of faith to look on) but his Majesty in his cratch, his Majesty in his Humility, his Majesty on the Crosse; (for even there the theef discovered it, and it was imputed to him for righteousness,

and made the Crosse it self a gate and passage into Paradise.) but these are too remote, and for the many, we look upon them as at distance, have so small regard of them, as if they concern'd us not, can see Majesty in a lump of flesh, in those that cannot save themselves, sooner then in him we call our Saviour; But then canst thou discover Majesty in him now? Majesty in his discipline, Wisdom in the foolishnesse of Preaching, his power in weaknesse now in this life, when he is whipt, and spit upon, and crucified again, when he lies cover'd over with disgraces and contumelies, when his Precepts are dragged in Triumph af∣ter flesh and blood, and whatsoever it dictates; when for one Hosanna, he hath a thousand crucifige's, for one formal Hypocriti∣cal acknowledgement, a thousand spears in his sides: when the truth is what we will make it, the Gospel esteemed no more then a fable, and Christ himself (if we look into mens lives) the most disesteemed thing in the World: when thou see••st him in this cloud, in this disfiguration, in this Golgotha, where is thy faith, what eyes hast thou? doth he not still appear a worm, and no man, a man of sorrows? when thou seest him thus, is there any forme that thou shouldest desire him? Or dost thou even now see his Glory, as the glory of the onely begotten Son of God? * 1.6 doth he now appear to thee, as the head of all principality and pow∣er? canst thou see him in that naked Lazar, that persecuted, forlorn imprisoned Saint? doth his majesty shine through the vanities of this World, and make them loathsome, through they labour of Cha∣rity, and make it easie, through persecution, and make it joyful? in the midst of rage, and derision, of fury and contumely, is he still to thee, the King of glory? then thou dwellest in him, even in the beauty of holinesse.

* 1.7 Secondly: if we dwell in him, we shall be under his Com∣mand; For they who command us, do in a manner, take us in∣to themselves, do possess, and compasse, bound and keep us in on every side, and if we dwell in him, we shall be within his reach and power, not have our excursions, and run from him into the streets and high-wayes again, into Bethaven, a house of vanity. I say, we shall be under his command, we shall be his possession, his propriety. For man is a little world, I may say he is a little common-wealth, * 1.8 Tertullian calls him Fibulam vtri∣us{que} substantiae, the clasp or button, which ties together his di∣vers substances and natures, the soul and the body, the flesh and the spirit, and these two are contrary one to the other, saith Saint Paul, are carried divers wayes, the flesh to that which pleas∣eth it, and the spirit to that which is proportioned to it, looking on things, neither as delightful, nor irksome, but as they may be drawn in to contribute to the Beauty and perfection of the

soul. * 1.9 These lust, and struggle one against the other, and man is the field the Theater where this battle is fought, and one part or other still prevails. Many times, nay, most times (God help us) the flesh with her sophistry, prevailes with the will, to joyn with her against the spirit; and then sin takes the chair, the place of Christ himself, and sets us hard and heavy tasks; sets us to make brick, but allows us no straw, bids us please and content our selve, but affords us no means to work it out. See how Mammon condemns one to the mines, to dig for Metals, and treasure, for that money which will perish with him See how lust fetters another with a look, with the glance of an eye, binds him with a kisse, * 1.10 a kiss that will at last bite like a Cockatrice: see how self love drives us on, as Balaam did his beast, on the point of the sword? thus sin doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, exercise its force, and power, Lord it, and King it, reign in our mortal bodies. Again sometimes, (and why but sometimes?) but sometimes the will sanctified and upheld, and encouraged by the spirit of Christ, takes the spirits part, determines for it, against the flesh, chu∣seth any thing which the spirit commends though it be compa••st about with terrours, and fearful apparitions, though it be irk∣some, and contrary to the flesh, and then we depose Mamman, crucifie the flesh, deny our selves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 separate our selves from our selves, * 1.11 from our wilfulnesse and stubbornnesse and Animosities, and so place Christ in his throne, reinstate our selves into his house, his family Eph. 3. into his kingdom, that Christ may be all in all.

And thus it is: whilst this fighting, and contention last in us, which will be as long as we last in our mortal bodies; some∣thing or other will lay hold on us, will have command over us, (for there is no such aequi librium in a Christian mans life, no time when the scales are so even, or when he hangs, (as Solomon is pictu∣red, between Heaven and Hell) but one side or other still pre∣vailes, either we walk after the flesh, when that is most potent; or after the spirit, when that carries us along in our way against the sollicitations, and allurements of the flesh; one of them is al∣wayes uppermost. It will therefore concern us to take a strict account of our selves, impartially to consider, to which part our will inclines most, whether it be hurried away by the flesh, or lead sweetly, and powerfully on by the spirit, to weigh it well, which of these bears most sway in our hearts; whether we had rather be led by the spirit, or obey the flesh in the lusts thereof; whether we had rather dwell in the world with all its pomp and pageantry, in a M••hometical Paradise of all sensuall delights, or dwell with Christ, though it be with persecutions. Suppose the devil should make an overture to thee, as he did once to our Sa∣viour,

of all the Kingdoms of the world, and the flesh should plead for her self, as she will be putting in for her share) and shew thee honour and power, all that a heart of flesh would leap at, in those Kingdoms; and on the other side, the spirit, thy conscience enlightned should check thee, and pull thee back, and tell thee, that all this is but a false shew, that death and destruction are in these kingdoms vail'd and drest up, with Ti∣tles of honour, in purple and state; that in this terrestrial Para∣dise, thou shalt meet with a fiery sword, the wrath of God, and from this imaginary, painted heaven, be thrown into Hell it self. Here now is thy tryal; here thou art put to thy choice: if thy heart can now say, I will have none of these; if thou canst say to thy flesh, what hast thou to do with me? who gave thee authority? who made thee a Ruler over me? if thou canst say to the spirit, thou art instead of God to me: if thou canst say with thy Saviour, avoid Satan, I know no power in Heaven or in earth, no dominion, but Christs, then thou art in his house, in his service (which is no service but the glorious li∣berty of the sons of God) then thou art in him; thou mayest assure thy self, thy residence, thy abode, thy dwelling is in Christ.

Thirdly, If we dwell in Christ, we shall rely and depend on him, as on our tutelary God, and Protector, and so we may be said to dwell in him indeed, as in a house, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith the Civilian, our fort, and Sanctuary commune perfugium, saith Tull. our common place of refuge, and what is our hope? whi∣ther should we fly but to him? I am thine, save me, saith Da∣vid, because I am thine, because I have none in Heaven but thee, and on earth desire none besides thee: Thou art my House, my Castle, my Fortresse and Defence, thou art my Hope to the ends of the World, thou art my Christ.

And this is a principal mark of a true Christian, of a man dwelling in Christ, that he wholy flings himself into his Protecti∣on, that he here sixeth his hope, and doth not busie himself to finde any shelter, but here; for as the full perswasion of the Almighty power of God was the first rise to Religion, the fountain from which all worship whether true or false did flow, (for without this persuasion there could be none at all) and we finde this re∣lying on his power not onely rewarded, but magnified in Scripture, * 1.12 so the acknowledgement of Gods wonderful power in Christ, by which he is able to make good his rich and glorious promises, to subdue his, and our enemies, and do abundantly above all that we can conceive, to work joy out of sorrow, peace out of trouble, order out of confusion, life out of death, is the foundation, the pillar, the life of all Christianity, and if we build not upon

this, if we abide not, if we dwell not here, we shall not finde a hole to hide our heads. For man, (such is out condition) e∣ven when he maketh his nest on high, when he thinks he can ne∣ver be moved, when he exalteth himself as God, is a weak, indi∣gent, insufficient creature, subject to every blast and breath, sub∣ject to misery, as well as to passion, subject to his own, and sub∣ject to other mens passions, when he is at his highest pitch, sha∣ken with his own fear, and pursued with other mens malice, rising, soaring up aloft, and then failing, sinking, and ready to fall; and when he falls, looking about for help and succour: when he is diminished and brought low by evil and sorrows, he seeks for some refuge, some hole, some Sanctuary to flie to, as the sie∣man speaks of the Conies: they are a generation not strong, and therefore have their Burrows; to hide themselves in. Prov. 30. Now by this you may know you dwell in Christ, if when the tempest come, you are ready to run under his wing, and think of no house, no shelter, no protection but his. Talk what we will of Faith, if we doe not Trust, and rely on him, we doe not believe in him; For what is faith, but as our Amen to all his promises, our subscription to his Wisdom, and power, and goodnesse, and here we fix our taber∣nacle, and will abide till the storm be overpast; Beleeve in him, and not trust in him? you may say as well the Jews did love him, when they nayled him to his Crosse. Why are you fearful, * 1.13 Oh ye of little faith? said Christ to his Disciples; that faith was little indeed, which would let in fear, when Christ the wisdom of the Father, and mighty power of God, was in the ship: little, lesse then a grain of mustardseed, which is the least of seeds, so little, that what Christ calls here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 little faith, he plainly calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unbelief Matt. 17.20. the faith of this World, the weak and cowardly faith of this world, which speaks of principalities and powers, speaks swelling words, and at the sight of a cloud, which is not so big as a mans hand, strikes in, and is not seen, but leaves us groaning under every burden (for to such a faith, every light affliction is so) leaves us to com∣plaints and despaire, or to those inventions, which will plunge us in greater evils, then those we either suffer, or fear. The un∣beleeving man, he that dwells not in Christ, hath either no place to fly to, or else that he flyes to, is as full of molestation and tor∣ment, as that which he did fly from; he flies to himself, from himself, he flies to his wit, and that befools him, he flies to his strength, and that overthrows him, he flies to his friend, and he failes him; he asks himself counsel, and mistrusts it, asks his friend Counsel, and is afraid of it, he flies to a reed, for a staff, to im∣potency, and folly, and hath not what he lookt for, when he hath what he lookt for, is ever seeking ease, and never at rest; and when these evils without him, stir up a worse evil within him, a confi∣science

which calls his sins to remembrance, what a perplext distracted thing is he? what shifts, what evasions doth he catch at? her runs from room to room, from excuse to excuse, from comfort, to comfort, he flutters and flies to and fro, as the Ra∣ven, and would rest though it were on the outside of the Ark. This is the condition of those, who are not in Christ, but he that dwelleth in him, that abideth in him, knoweth not what fear is, because he is in him, in whom all the treasuries of Wisdom and power are hid, and so hath ever his protection above him, knows not what danger is, for wisdom it self conducts him, knows not what an enemy is, for power guards him, what mise∣ry is, for he lives in the Region of happinesse; he that dwells in him, dwells in his armory, cannot fear, what man, what devil, * 1.14 what sin can do unto him, because he is in his armory, abides in him safely as in a Sanctuary, as under his wing. I know whom I have trusted, saith Saint Paul, not the world, not my friends, * 1.15 not my riches not my self, for not onely the world, and riches, and friends, are a thin shelter to keep off a storm, but I know nothing in my self, to uphold my self, but, I know whom I have trusted, my Christ, my King my, Governour and Counsellor, who hath taken me under his roof, who cannot denie himself, but in these e∣vil dayes, in that great day, will be my patron, my defence, my protection.

And thus doth the true Christian dwell and abide in Christ: 1. admiring his majesty: 2. Loving his command, and 3. by de∣pending wholy upon his protection: these three fill up our first part, our first proposition, that some act is required on our parts, here exprest by dwelling in him.

* 1.16We passe now to our second; that something is also done by Christ in us, some virtue proceeds from him, which is here cal∣led dwelling in us. There goes forth virtue, and power from him, from his promises, and from his precepts, from his life, and from his passion, and death, from what he did, and from what he suffered, as there did to the woman which touched the hem of his garment, that healed her bloody issue; a power by which he sweetly, and secretly, and powerfully characterizeth our hearts, and writes his minde in our minds, and so takes possession of them, and draws them into him self, in the eighth to the Rom. 11. v. the Apostle tells us he dwelleth in us by his spirit, and that we are led by the spirit in the whole course of our life, in the second to the Ephes. the last v. we are said to be the habitation of God through the spirit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his tabernacle, his temple, which he con∣secrates, and sets apart to his own use and service, there is no doubt a power comes from him, but I am almost afraid to say it, there

having been such ill use made of it; For though it become al∣ready (for the Gospel is the power of God unto salvation) yet is it still expected, expected indeed rather then hoped for, for when it doth come, we shut the door, and set up our will a∣gainst it, and then look faintly after it, and perswade our selves, it will come at last, once for all; There is power in his prece••ts, for our reason subscribes, and signes them for true, there is power in his promises, they shine in glory, * 1.17 these are the power of Christ to every one that be∣leeveth, and how can we be Christians, if we beleeve not? but this is his ordinary power, which like the Sun in commune profer∣tur is shewn on all at once; There yet goes a more immediate power and virtue from him, * 1.18 (we denie it not) which like the winde works wonderful effects, but we see not whence it cometh nor whither it goes, neither the beginning, nor the end of it, which is in another World; For the operations of the spirit, by reason they are of another condition, then any other thought, or work∣ing in us whatsoever, are very difficult and obscure, as Scotus ob∣serves upon the prologue to the sentences, for the manner not to be perceived, no not by that soul, wherein they are wrought, profuisse deprehendas, quomodo prefuerunt non deprehendes, as Seneca in another case, that they have wrought you shall find, but the se∣cret, and retired passages by which they wrought, are impossible to be brought to demonstration.

But though we cannot discerne the maner of his working, yet we may observe, that in his actions, and operations, on the soul of man, he holds the course even of natural agents, in this re∣spect, that they strive to bring in their similitude, and likenesse, into those things on which they work, by a kinde of force, dri∣ving out one contrary with another, to make way for their own form; so Abraham begat Isaac, and Isaac Jacob, and every creature according to its own kinde, as Plato said of Sacrates wise say∣ings, that they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the children of his minde, so resembling him, that you might see all Socrates in them. So it is with Christ; where he dwells, he worketh by his spirit something like unto himself, he alters the whole frame of the heart, * 1.19 drives out all that is contrary to him, all imaginations, which axalt themselves against him, never leaves purging, and fashioning us, * 1.20 till a new creature, like himself, till Christ be fully formed in us. So it is with every one in whom Christ dwelleth.

And this he doth by the power of his spirit: 1. By quickning our knowledge, by shewing us the riches of his Gospel, his Beau∣ty and Majesty, the glory and order of his house, and that with that convincing evidence, that we are forced to fall down, and worship, by filling our soul with the glory of it, as God filled

the tabernacle with his Exod. 40. that all the powers and sacul∣ties of the soul are ravisnt with the sight, and come willingly, as the Psalmist speaks, fall down willingly before him, by moving our soul, as our soul doth our body, that when he sayes go, we go, and when he sayes do this, we do it, and so it is in every one in whom Christ dwelleth.

Secondly, he dwells in us, by quickning and enlivening our faith, so dwells in our hearts by faith, * 1.21 that we are rooted and grounded in love; for we read of a dead faith J••m 2.20. which moves no more in the wayes of righteousnesse, then a dead man sealed up in his grave, and if the Son of man should come, he would finde enough of this faith in the World; For from hence, from this, that our faith is not enlivened, that the Gospel is not throughly beleeved, but faintly received cam formidine contrarit, with fear, or rather a hope, that the contrary is true, from hence proceed all the errours of our lives: from hence ariseth that irre∣gularity, those contradictions, those inconsequences in the lives of men, even from hence, that we have faith, but so as we should have the World; we have it, as if we had it not, and so use it, as if we used it not, or which is worse, abuse it, not beleeve and be saved, but beleeve and be damned; and we are vain men, saith Saint James, if we think otherwise, if we think that a dead faith can work any thing; or any thing but death, but when it is quickned, and made a working faith, when Christ dwells in our hearts by faith, then it works wonders, * 1.22 for we read of its va∣lour; that it subdues kingdoms, and stoppeth the mouthes of Lions, we read of its policy; that it discovers the devils enter∣prises, or devices, of its medicinal vertue, that it purifieth the heart, and we read too furta fidei, the thefts, and pious depreda∣tions of faith, stealing virtue from Christ, and taking Heaven by violence, and such a wonderful power it hath in that soul, in which Christ dwelleth, it worketh out our corruption and stampeth his image upon us, it worketh obedience in us, which is called the obedience of faith, that is, that obedience, * 1.23 which is due to faith, and to which faith naturally tendeth, and would bring us to it, if we did not dull, and dead, and hinder it.

And 1. he worketh in us a universal and equal obedience (for if he dwell in us, every room is his) For there are, saith Parisien∣sis, particulares voluntates particular wills, or rather particular in∣clinations, and dispositions to this virtue, and not to another, to be liberal, and not temperate, sober, but not chasT, to fast, and hear, and pray, but not to do acts of mercy, which are virtues but in appearance, and proceed from rotten, unsound principles, from a false spring, but not from Christ, and so make up a spi∣ritual

Hermaphrodite, a good speaker, and a bad live, a Jew, and a Christian, * 1.24 a Herod, and a John Baptist, a Zelot a Phinehas, and an Adulterer, and as the Historian said, two Sylla's in one man, like a play-book, and a Sermon bound up together; But these I told you, are not true virtues, but proceed many times from the same principles, which their vices do, (for I may be a Hypocrite, and a man of Belial for the same and) but where Christ dwells he purgeth the whole house, not one, but every faculty of the soul, that is the whole man: as he raised not a part, but all Lazarus, for if any part yet favour of rottennesse and corrup∣tion, we cannot say, that Lazarus is risen; He worketh I say an universal, equal obedience, which as a Circle, consists in an e∣quality of life, in every respect answering to the command, and working of Christ, as a circle doth, in every part, look upon the point, or Center.

* 1.25 Secondly, * 1.26 he works in us an even, and constant obedience, the Apostle calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the firmity and stedfast∣nesse of our faith in Christ; For as the Philosoper well observes, that the affections do but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lightly move us, raise some mo∣tion in the minde, * 1.27 trouble us, and vanish; so that one affection many times drives out another, as Amnon did Tamar, our love ending in batred, and our sorrow in anger, and our fear in joy; But from virtue we are said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be strongly disposed to be confirmed, and establisht in our actions: so the reason of that unevennesse, that instability, that inconstancy in the conversation of men, that they are now loud in their Hosanna, and anon, a loud in their Crucifige; now in Abrahams bosom, and anon into Dalilahs lap, now fighting, anon cursing, now very seraphical, and anon wallowing in the mire, is from this, that they have no o∣ther motive, no other principle, then peradventure, some private respect, or some weak impression of some good lesson they have lately heard, some faint radiations from the truth, and there∣fore can arise no higher then the Fountain, and will soon run out with it; now, it is not so with the true Christian, in whom Christ dwelleth; for he moves with the Sun, which never starts out of his sphere, hath Christ living in him, and the power of the Gospel assisting him in every motion; and so cannot have these qualms of devotion, these waverings, this unevenness, these Cadi-surgia as the Father calls them, * 1.28 these risings, and fallings, these marches and Halts, these profers, and relapses, because Christ is living in him, because the seed of God abideth in him, and he is kept by this power of Christ unto salvation.

Thirdly, he worketh a sincere, and real obedience in that heart in which he dwells, and this is proper to the true Christian; For

the actions of an hypocrite are not natural, but artificial, not the actions of a living soul, but like unto the motions of that Arti∣ficial body, which Albertus made, not proceeding from any life in them, but forced as it were by certaine wheeles, and Engines, by love of a good Name, by feare of smart, or hope to bring their purposes about, and thus many times he walks to his end in the habit of a Saint, when no other appearance will serve; but where Christ dwells, there is his spirit, and where his spirit is, there is truth, and he fashioneth and shapeth out our affections to the things themselves, makes our affections such, as so faire an ob∣ject requires; that as his promises, so our affections are yea, and Amen, that as his reward is real, so is our love to it real, as the Gospel and Heaven and Christ is true, so are our affections to∣wards them hearty and sincere; true as he is true, and faithful as he is faithful. So then (to conclude this) Christ dwelleth in eve∣ry true Christian, not as a contracted, or divided Christ, as the Antient Hereticks made him, but dwells, as the Apostle speaks, fully and plentifully in him. Secondly, he dwells in him as Christ yesterday, and to day, and the same for ever; not as Baal, now preent with us, and anon asleep; Lastly, he dwelleth in him, not as Marcion blasphemed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in a phantasme or apparition, (for so he is in every hypocrite) but true and perfect God by the same power his father gave him, as truely dwelling in him by his virtue and efficacy, as he now doth in glory in the highest Heavens.

And now we have seen both the parts. 1. Our part to dwell in him. 2. His gracious act to dwell in us: let us a little look aback upon this great light, and see what matter it will further afford us for our instruction.

And 1. we must look back upon the resemblance; the two Cherubines, and see how they keep their places, and not turn a∣way the face, but eye each other continually; and by them learn, not to turn away from Christ, but to look up upon the finisher of our faith, as he looks upon us, to dwell in him as he dwells in us, which makes up our union and communion with Christ, knits us together in the bond of love. For as it is between Christ and his Father, so it must be between us and him: * 1.29 I am in the Father, and the Father in me, and all mine is thine, and thine mine, and I glorifie him, and he glorifies me, (and that relation betwixt him, and his Father is the ground, and foundation of that reference, that union which is between Christ and a regenerate soul) and then see how it ecchos between them? my beloved is mine, and I am my well beloveds, I know my sheep, and my sheep know me, they dwell in me, and I in them. Oh auras vices, Oh happy enterchanges;

Oh blessed Reciprocation, when Christ looks upon us in love; and we look back upon him in faith, working by love; when he shines upon us with all his Graces, and we reflect back again upon him, not in his person (for he needs it not,) being the fulnesse of him, that filleth all things, but upon him in our selves, and searching the inward man, and decking and pre∣paring a place for him: upon him in that poor Lazar, in those his brethren, and our brethren; nay, upon him even in our ene∣mies; for even in them, * 1.30 he is pleading for them, and com∣manding us to love them; I say unto you, love your enemies. Nay further yet, reflect upon him in his Enemies, and can Christ be in his enemies? not indeed, so neer, as to dwell in them, but so neer unto them as to call unto thee, to pray for them to pity them, * 1.31 to restore them: for even they may be in the num∣ber of those his other sheep: which he will bring into his ford. Oh remember the resemblance, but withal remember the thing too, and be very careful to uphold this relation, this blessed recipro∣cation between Christ and thy soul.

* 1.32 Secondly, from this great sight; Christ dwelling in man, and man in Christ, * 1.33 let us rouse up our selves, and take courage to set a price uupon our selves, (as Pythagoras counselled) to honour and reverence our selves, to remember we are men and so have some∣thing of God in us, are made partakers of the high calling in Je∣sus Christ, and not to debase, and dishonour our selves, to be∣come vile in our imaginations, and place them on that, which is so far below the exalted nature of man. And shall I perswade you to think well of your selves? I may as well make use of Logick, and raise arguments to prevail with a hungry man to eat, for how greedily do we suck in air? and what a perfume is the death of fools? in what perfection of beauty would we be seen to every man? in what shape of glory would we be fixt up in their sancy? what gods would we be taken for? and then praise is a sweet note, and we delight to heare it? but what a Thunderclap is a reproach? how sick are we of a repre∣hension? what a losse is the losse of another mans thought? what an Anathema is it, ('tis a vulgar phrase) to be out of his books? and yet, in the midst of all disgraces, and calamities, when we are made the scorn of the World, when fools laugh at us, and drun∣kards sing of us, nay, when wisemen condemn us amongst them all, there is none entertaine a viler thought of us, then we do of our selves; for we think our selves good for nothing, but to be evil. We think indeed we highly honour our selves, when we tak ethe upper seat; and place others at our footstool, when with Herod we put on royal apparel, and make us a name; when men bow before us, and call us their Lords; we think so, and this thought

dishonours us, degrades us from that high honour, we were crea∣ted to: for is not the life better then meat? and the body then raiment, is not the soul better then all these? then we honour our selves, when we beat down our bodies, when we beat down our mindes, and make our selves equal to them of low degree. then we tread the wayes of honour, look towards our Original, the rock out of which we were hewed, are Candidates of bliss, stand for a place in Heaven, to sit with Abraham and Isaac in the kingdom of God. * 1.34 For man is a creature of high descent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an honourable creature, of a noble extraction; honourable no doubt, for whom the Son of God was content to die, onely that he might dwell in him, and if Christ, who knew well the worth of a soul, did so honour as to unite our nature in his per∣son, and lift up himself upon his Crosse, to draw our persons af∣ter him, then will it necessarily follow, (and ingratitude it self could not deny the consequence) that we also ought to honour our selves, and not to fall under the vanity of the creature in a base disesteeme of our selves, as if we were fit for nothing, but to be fu∣el for hell: in a word, not to make that, a stews of unclaenness, a forge of all mischief, a work-house of all iniquity, which Christ did chuse to make his House to dwell in, his Temple to sit in, and his Heaven to reign in. Oh, let us remember our high ex∣traction, our heavenly calling, and not thus uncover our selves, be thus vile, and base in the sight and presence of Christ.

* 1.35 And that we may thus honour our selves, our third inference shall be for caution; that we do not deceive our selves, and think that Christ dwells in us, when we carry about us but slen∣der evidence that we dwell in him: For it is an casie matter to be deceived, and we never fall with such a slide and easinesse in∣to any errour, as into that, which is most dangerous, and fatal to the soul. In the affaires of this life, Lord, how cautelous are we? We ask counsel, we look about us, we use our own eyes, and we borrow other mens eyes, and if we be over-reacht, how discontent and crest-fallen we are, as those who have been beaten in battel, and have lost the day: but in that, which most con∣cerns us, we seek out many inventions, we hearken to every false Prophet; to our selves the worst counsellours that are; we study to be deceived, and count it a punishment to be taught. And thus we see, some flattering him with their lips, * 1.36 some brea∣thing forth blasphemy, and yet all Christians; some oppressors grinding his face, some revengers piercing his sides, the Sacrile∣gious robbing him, most treading him underfoot, and yet all Chri∣stians; some free from gross and open, yet full of speculative, and secret sins, of envie, malice, and rancour, and yet Christi∣ans. But not deceived: Christ may dwell in us, with our infir∣mities,

so they be but infirmities, but not with our wilfulnesse and hypocrity; he that taketh courage to venture on a sin, because it is a little one, makes it a great one, and tis not infirmity, but presumption) Christ, saith Saint Bernard, was born indeed in a sta∣ble, but not in a stie, and will bear with something that savours of the man, of the brutish part of the man, but not with those foul pollutions, those wilful abominations, not with those sins which lay waste the conscience, and devour all that better part, all that is spirit within us; He is indeed, a House, a Sanctuary for every troubled soul, but not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a common recepta∣cle for all offenders, as Celsus bitterly urged against Christ in Origen) not a companion for theeves and harlots, but a Physitian to heal them, not a House for every theefe to lurk in, nor a Temple for Satyrs and prophane persons to dance in. If we dwell in Christ, we dwell in a Lamb, which we cannot do with so much of the Ly∣on and Viper, so much rage, so much malice and venom with∣in us.

Last of all; some there be (and that not a few) who think they dwell in Christ, when they joyn themselves to such a Church, such a company, such a Congregation, think themselves in the Habitations of peace, when they are in the tents of Ke••ar, of bloack∣nesse and darknesse; and this is the great errour of those of the Church of Rome, which draws with it all the rest, bears a train like the red Dragons tail in the Revealtion, which swept down a third part of the stars, and cast them to the earth. For doth she not in a manner tell us, that within her Territories we are safe upon what tearms soever we stand with Christ, and though we dwell in Christ, that is, perform all Christian duties, yet if we dwell not in her, be not incorporated with her, our faith, our hope, all our endeavours are in vain, and so instead of a Church, have set upoan Idol, as great an Idol as they have made the Virgin Mary; For the one as well as the other must go for a mother of mercy. And do we not with grief behold it so in other factions, though as distant from this, as the East is from the West? do they not meet in this, to count all goats, that are not within their fold; to leave no way to happinesse, but in their company; do not they look upon their condition, as most deplorable, who do not cast in their lots with them, who are not of the same collection, and discipline, of their fraternity, which they call the Church of Christ, why should men thus flatter themselves? tis not our joyning to this particular Church, or that new fancied, and new gathered Congregation, but our dwelling in Christ, our eating his flesh, and drinking his blood, our feeding on, and digesting his Doctrine, and Growing thereby, can make us Christians, and as an unnecessary separating my self from; so an uncharitable, and supercilious uni∣ting

my self with this, or that Congregation may endanger my estate, and title in Christ, and my dwelling in the one, (if I take not heed) may dispossesse me of the other. For, I conceive, there is no policy, no discipline so essential to the Church, as piety, as our obedience to Christ. Suppose I were in a wildernesse? did my soul lie, as David speaks, amongst Lions, yet might I dwell in Christ: be the government and outward policy what it will; nay, be there but a slender appearance of any, yet might I dwell in Christ; nay, did persecution seal up the Church doors, and leave no power to censure inordinate livers; were there no more left then a dic fratri, tell it to thy brother between thee and him, yet could I dwell in Christ, else why was their faith commended, who wandered up and down in Sheep-skins, and Goat-skins, in De∣serts and Mountains, in Dens, and Caves of the earth? but then, * 1.37 if we dwell not in Christ; if we do not love him, and keep his Commandements, I cannot see, what Church, what Congregati∣on can be a Sanctuary to shelter us, and our crying the Church, the Church, will be but as the Jews crying the Temple, the Tem∣ple of the Lord, but as the sound of brasse, or tinkling of a Cymbal, a sad knell, and fearful signe and indication of men departed from Christ, and cast out of doors, being dead in their sins. Oh then, let us take heed, as the Apostle exhorts, that no root of bitternesse spring up to trouble us, and thereby to trouble, corrupt, * 1.38 and defile many; that we blesse not our selves in our hearts, and say we shall have peace, when we walk in these unpeaceable imagina∣tions; call that Religion, which is indeed sensuality: for when one sayes I am of Paul, and another I am of Apollos, * 1.39 when one sayes, I am of this Congregation, and another, I am of that, are yet not carnal? and (we may observe) he doth not say, when one is, or when one thinketh he is, but when he sayes, that he is, when he is so pleased, and delighted in it, so rests upon it, that he must vent and preach, and publish it to the prejudice, and cen∣sure of others, then when they thus say it, are they not carnal? Do they not please themselves, and commit folly in their own souls; where Pride mixeth and ingendereth with covetousnesse and worldly respects, and begets malice, debate, envy, back∣biting, persecution, let us then take heed of this; of this root of bitternesse, that beareth gall and worm-wood, and let us watch over our selves, that we embrace not a name, for a thing, a Com∣pany, for a Church, our humour, and fancy for Christ, and that we do not so joyn our selves with others, that we lose our hold, and place in Christ.

And therefore in the last place, let us make a strickt survey, let us impartially commune with our own hearts, and see how we have held up the relation between Christ and us, whether we can

truely say, we are his people, and he is our God; this added to the rest makes up a number, an account, without this our joyning with such a body, such a company, nay our appearing in his Courts, our naming him, and calling upon his name, are but cyphers and signifie nothing: tis not the Church, but the spirit of Christ, and our own consciences, which can witnesse to us, that we are inhabitants of the new Jerusalem, and dwell in Christ, we read in the 45. of Gen. that when Jacob had news that his son Joseph lived, his heart fainted; for he beleeved them not; but at the sight of the chariots, which Joseph sent to carry him, his spirit revived; so it is here: when we shall be told, or tell our selves (for our selves are the likeliest to bring the news) that we have been of such a Church, of such a Congregation, and ap∣plaud our selves for such a poor, and unsignificant information, blesse our selves, that the lines are fallen unto us in so goodly a place, when we shall have well looked upon, and examined all the pri∣viledges, and benefits we can gain, by being parts of such a body, all this will not assure us, nor fix our anchor deep enough, but will leave us to be tossed up and down upon the waves of uncertainty, will leave us fainting, and panting under doubt and unbelief; For (to recollect all in a word.) Our admiring his Majesty, our loving his command, our relying on his protection, and resting under the shadow of his wing: Again, our ense, and feeling of the opera∣tion of the spirit of Christ, by the practick efficacy of our know∣ledge, the actuation and quickning of our faith, and the power of it, working a universal, constant, sincere obedience, these are the chariots, which Christ sends to carry us out of Egypt, unto our ce∣lestial Canaan, and when we feel these, and by a sweet and well gai∣ned experience feel the power of them in our souls; then we draw neer in full assurance; then we shall joy fully cry out with Jacob; it is enough: then we shall know, that our Joseph is alive, and that Christ doth dwell, and live in us of a truth.

And now to conclude, * 1.40 and by way of conclusion, to enforce all these, to imprint and fasten them in your hearts, what other mo∣tive need I use then the thing it self? Christ in man, and man in Christ: for if honour, or delight, or riches will move us, here they are all, not as the world giveth them; but as truth it self giveth them, a sight into which the Angels themselves did stoop, and desire to look into. To be in Christ, to dwell in Christ, if a man did perfectly beleeve it of himself, that he were the man, non diusuperstes maneret said Luther, he would even be swallowed up, and die of immoderate joy. Here now is life and death set before us, Heaven and Hell opened to our very eye: if we do not dwell in him, if we be not united with him, we shall joyn our selves with somthing else, with flesh and blood, with the glory and vanity of the world, which will but wait upon us to carry us to our grave, feed us up and pre∣pare

us for the day of slaughter: Oh who would dwel in a Land dar∣ker then darknesse it self? who would be united with death? But then, if we dwell in him, and he in us, if he call us, my little children, and we cry Abba Father, then: what then? who can utter it? the tongue of men and Angels cannot expresse it, then as he said to the Father, all thine are mine, and mine thine, so all his is ours, and all that is ours is his: our miseries are his, and when we suffer, we do but fill up that which was behinde of the affliction of Christ. * 1.41 He is in bonds, in disgrace, in prison with us, and we bear them joyfully, for we bear them with him, who beareth all things: our miseries, nay, our sins are his; he took them upon his shoulder, upon his account; he sweat, he groaned, he died under them, and by dy∣ing took away their strength, nay, our good deeds are his, and if they were not his, they were not good; for by him we offer them unto God, by his hand, in his name, he is the Priest that prepares and consecrates them, our prayers, our preaching, our hearing, * 1.42 our alms, our fasting, if they were not his, were but as the Father calls the Heathen mans virtues, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a faire name, a title of health upon a box of poison, * 1.43 the letter Tan written in the forehead of a reprobate.

Again, (to make up the reciprocation) as all ours are his, so all his are ours; what shall I say, his poverty, his dishonour, his suf∣ferings, his Crosse are ours; yes, they are ours, because they are his; if they had not been his, they could not be ours, none being able to make satisfaction but he, none that could transfer any thing up∣on man, but he that was the Son of man, and Son of God, and his Miracles were orus; For, for us men, and for our Salvation were they wrought: His Innocency, his purity, his Obedience are ours; For God so deales with us, for his sake, as if we were, as if we our selves had satisfyed.

Let St. Paul conclude for me, in that divine and heavenly close of his third Chap. of the 1. Ep. to the Cor. whether Paul or Apollo, or Cephas, or the word, or life, or death, or things present, or things to come, all are yours, and you are Christs, and Christ is Gods, and if we be Christs, then be we heires, joynt heires with Jesus Christ, as he is heire, so have we in him, right and title, to be heires, and so we receive eternal happinesse, not onely as a gift, but as an in∣heritance; in a word, we live with him, we suffer with him, we are buryed with him, we rise with him, and when he shall come a∣gain in glory, we who dwell in him now, shall be ever with him, even dwell and reign with him for evermore.

Notes

• * 1.1

  Math. 21.19. Sterilitas no∣stra in Ficu Luke. 11.
• * 1.2

  Iohn. 4.
• * 1.3

  John. 15.
• * 1.4

  Nescit judica∣re quis quis di∣dicit perfecto obedire—C••ss l. 4 de instit Canob.
• * 1.5

  Majestas est in imperin, at ••ue in omni Pop. Rom. dignita∣te Quint. l. 7. instit. c. 3.
• * 1.6

  1 Joh. 1.14. Colos. 2.
• * 1.7

  2.
• * 1.8

  Ter. de Resur∣rect. carn. c. 40.
• * 1.9

  Gal. 5.15.
• * 1.10

  Rom. 11.12.
• * 1.11

  Math. 16 24
• * 1.12

  Heb. 11.
• * 1.13

  Matt. 8.26.
• * 1.14

  Eph. 7.
• * 1.15

  2 Tim 1,12.
• * 1.16

  2. part
• * 1.17

  Rom. 1.16.
• * 1.18

  John 3.••.
• * 1.19

  2 Cor. 10.
• * 1.20

  Cal. 4.
• * 1.21

  Eph. 3.17.
• * 1.22

  Heb. 11.33. 2 Cor. 2,11.
• * 1.23

  Rom. 1.5.
• * 1.24

  Deus in uno homine Syllas suisse credide∣ris, Valerius Max. l. 6. c 9.
• * 1.25

  2.
• * 1.26

  Col. 2.5.
• * 1.27

  Artic. l. 2. Ethic. c. 1.5.
• * 1.28

  Ephr. Sycus 1 John 3.9. 1 Pet. 1.5.
• * 1.29

  John 14.12. John. 17.
• * 1.30

  Matt. 5.44
• * 1.31

  John. 10,16
• * 1.32

  2.
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.34

  Synes ep. 57.
• * 1.35

  3.
• * 1.36

  Errantis p•…•…na est doceri, Plat.
• * 1.37

  Heb. 11.
• * 1.38

  Heb. 12.15.
• * 1.39

  1 Cor. 2.4.
• * 1.40

  Concl.
• * 1.41

  Col. 2.24.
• * 1.42

  Heb. 13.15
• * 1.43

  Nazianz.