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. 28.19 teach all Nations Baptizing and teaching them to do what ever I command you So that although they had the Spirit and the holy Ghost in a greater measure than any man for ought I know ever had since yet notwithstanding they were under Commandements Teaching them saith he to do whatsoever I command you And ye know what our Savior saies in that place I mentioned even now Joh. 7.38 39. He that beleeveth on me out of his belly shall flow rivers of living water which he spake concerning the Spirit and the holy Ghost that should be given for he was not yet glorified A Promise made to Beleevers and the Churches in the times of the Apostles they had the Spirit by vertue of that Promise and yet notwithstanding they were under Ordinances and did use the Ordinances But that you may see how this Objection runs crosse both to the old and to the new Testament look upon one place more it is in the 30. chap. of Isaiah the 20. and 21. verses a Promise made concerning 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
perish And therefore go unto the Lord and beseech him to open to you the way of the Gospel and in this Gospel you shall be able to learn this Self-denial and be able to say as here the Apostle I live yet not I but Christ liveth in me SERMON IV. Preached at Stepney July 23. 1648. 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 LIVETH 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 oâ— Jâ—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 Vnion 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
alone is the living man that hath this Spiritual life that is in this state of life Quest Is all a Civil mans Civility nothing and are all Moral Vertues nothing are all these then good for nothing Answ Yes they are in themselves good and they are good for somthing but they are not good to make a man spiritually alive If a man come and offer you a brass six-pence or a brass shilling and you say No it will not go and if he reply and say to ye But though it be brasse is it good for nothing You will say Yes 't is good for somthing brass is good for somthing but 't is not good for money it will not go for pay it will not pay your debt 't is not sufficient to fetch you out of prison it will not make you alive 't is not good for this So now say I Do ye ask whether these be good for nothing I say Yes they are good all moral vertues are in themselves good but they are not good for to pay your debt they are not good to make you alive they can never make you spiritually alive 't is only grace and union with Jesus Christ by the Spirit that must make a man alive Spiritually alive and this only the Saints and people of God have and therefore they only are the living men every Child of God is a living man and none else Applyca If this be so What abundance of comfort is here unto all the Saints and people of God! He only lives comparatively that lives this spiritual life the Saints and people of God they are alive Doest thou therefore beleeve art thou united to Jesus Christ by the Spirit then thou art alive and in the state of life made partaker of this Spirittual life And doest thou know what it is to be made partaker of this Spiritual life doest thou know what a life it is that now thou livest It is a life better and beyond the life that thou shouldest have lived in the state of innocency for as the second Adam is more excellent than the first Adam was 1 Cor. 15.45 The first man Adam was made a living soul but the second Adam was made a quickning Spirit So that life that comes from Christ the second Adam is better and beyond that life that you should have had from the first Adam in the state of innocency Of all lives this Spiritual life that now I am speaking of is the most Pleasant life In the 36. Psalm saies the Psalmist concerning the godly at the 8. verse They shall be abundantly satisfied with the fatness of thy house and thou shalt make them drink of the river of thy pleasures Now as Austin doth well observe upon that place The River hath many waves one following upon another so are the pleasures of the Saints the Spiritual pleasures one wave one pleasure following upon another and it is a deep river Oh! but a River may be dry Nay it cannot be dry if it be maintain'd with a Fountain and with Springs Now see what follows at the 9. verse They shall satisfie themselves of the river of thy pleasures Why for with thee is the Fountain of life So that if a man do but enjoy God in Christ and be united unto Christ by the Spirit he hath this life which shall be as a river of pleasures maintained with a Fountain Yea this life it shall know no end Your lives now they run into death but this life this Spiritual life it shall know no end The Apostle argues unto the Romans that they should die no more because they had cōmunion with Christ in his death Rom. 6.10 And therefore saies he In that he died once he shall die no more And so you having communion with Christ in his death you shall die no more once alive spiritually and ye shall die no more Who can go to Heaven and pull Christ out of Heaven In the 2. Chapter of Paul unto the Ephesians the 5. ver saies the Apostle there Even when we were dead in trespasses and sins hath he quickned us together with Christ and he hath raised us up together and made us sit together in heavenly places in Christ Jesus Here 's sitting together in heavenly places with Jesus Christ and we are raised up in Christ So then if once ye have this Spiritual life in Christ ye shall never die again Spiritually And this life that now I am speaking of 't is of all other lives the most Communicative life A Man does communicate life unto his Child but his Child is not able presently assoon as 't is born to communicate life unto an other child One Beast does communicate life unto another the Sheep communicates life unto the Lamb but the Lamb assoon as 't is brought forth is not able to communicate life to another and beget another And so the Herb communicates life to another but not presently assoon as 't is an Herb. But now no sooner does a man partake of this Spiritual life but he is presently able to communicate life unto another When thou art converted strengthen thy brethren Luke 22.32 No sooner was Paul made alive by another but he presently goes and communicates this life unto his brethren And let me tell you one thing more Though your sins have been very great while you were in the state of death before you were made partakers of this Spiritual life yet when once ye come to partake of this spiritual life the Lord wil look upon al your former sins under another consideration a mollifying consideration Luke 15.32 This my son was dead saies the father of the Prodigal and is now alive that is all He does not say This was a Whoremonger or this was a Riotter or this was a Spend-thrift and now he is returned and come home to me for meat No but in mollifying terms only thus This my son was dead and is now alive And ye know what is said of David David committed a great sin in the murder of Vriah and yet saies the Lord concerning David He turned not aside to the right hand or to the left 1 King 15.5 save only in the matter of Vriah He does not say Save only in the murder of Vriah but in a mollifying term he saies only so Save only in the matter of Vriah a mollifying term Why because that David had repented of the Sin now the Lord does not look upon it but under this mollifying term Save only in the matter not in the murder of Vriah but in the matter of Vriah And so if thou do repent and turn unto the Lord thy God though thy sins have bin very great in the state of thy death yet if once come to be made partaker of this Spiritual life the Lord will look upon all thy former sins under other terms and mollifying considerations He will not say Here 's this poor wretch that now I do look upon as a
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 'T is a great Mysterie one of the great Mysteries of the Gospel But because our Saviour hath said Matth. 13.11 Vnto 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
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 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