Sermon 5

1 John 5:12. He that has the Son, has life, and he that has not the Son, has not life.

From the second part of the words, He that has the Son, there are three sorts of heads of notes drawn. One is already handled; to wit, That such as have the Son, they have not so much, nor do so much stand upon, nor so much desire the benefits of the Son, as the Son himself; This is the spiritual life of a Christian, while some men labor more for spiritual gifts than for Christ himself; the true Christian is only for him, and let his gifts go; we now come to the second head of notes from the word Son. A man is said to have the Son, when he has the spirit of the Son.

A man is said to have Christ when he has the Spirit, and therefore you may read, (2 Corinthians 3:17). Where the Spirit of the Lord is, there is liberty, and the Lord is that Spirit, namely, He had spoken before of a Spirit of righteousness, and of the Spirit of grace dispensed in the ministry of the Gospel; now the Lord is the Spirit not only so called because he is the Giver of that Spirit and Grace, but also as there is a secret fellowship between Christ and the Spirit, so that, have one and you have both, have not the Spirit of Christ, and you have none of Christ, (Romans 8:9). If a man have not the Spirit of Christ he is none of his. And notable to this purpose is that in (Galatians 4:6). Because you are sons, God has sent forth the Spirit of his Son into your hearts; and [reconstructed: verse 4-5]. He redeemed them which were under the Law, that we might receive the adoption of sons. Implying, that to whoever Christ came for into the world to save and redeem, all those have fellowship with the Son, and into all their hearts he has shed abroad the spirit of the Son. So that look how Christ is and was in this world, so are we in the world, he that has the Son, has the spirit of the Son.

Now that I may the better open this point to you (because it is of special use for our direction in a Christian course.)

There is a threefold spirit of a Son, dispensing himself three ways, and bestowing a threefold gift upon us, which gives us the Lord Jesus Christ to be ours, and us to him, to be his.

First, A spirit that does knit us to the Lord Jesus Christ, and him to us.

Secondly, A spirit of liberty.

Thirdly, A spirit of prayer.

These three the Holy Ghost takes special notice of in this case.

First, The spirit of God, wherever it is shed abroad in any member of Christ, it does make us one with the Lord Jesus, it unites us into one fellowship of nature, a likeness in affection and disposition, and a likeness in all the graces of God, as (John 17:21). Our Saviour prays the Father, that all those whom he had given him might be one with him, as you and I are one: you in me by your spirit, and I in you, by the same spirit; and this spirit is such as makes not only me, one with you, but them also, one with me; and they also in like sort, one with another; [reconstructed: it makes us and Christ as it were one]. Hence it is, that as soon as we receive him, we of his fullness receive grace for grace, (John 1:16). There is a conformity between Christ and us; one and the same image stamped upon us both, (Romans 8:29). Alike in grace, alike in affection, and in continuance of affection, alike in every thing.

For a little further clearing of the point. The same spirit of Christ being shed abroad into the heart of every one that has Christ, does work a threefold conformity or likeness between Christ and us.

First, A likeness in nature.

Secondly, A likeness in offices,

Thirdly, In estate, both of humiliation and exaltation. And all this is done by the mighty power of the spirit of Christ.

First, for the nature of Christ, by the precious promises of God which are made to us, and which the Holy Ghost does apply to us, we are made partakers of the divine nature (2 Peter 1:4). There is a likeness and a participation of the divine nature, and we are made partakers of the like grace in Christ Jesus, and that grace for grace: look what grace anywhere, you see in Christ, the resemblance of it is stamped upon every child of God, by the spirit of Christ. Hence it comes to pass, that (which is worth your observation) those who have Christ, they do reason from the nature of Christ to justify the temper of their own spirits, and the course of their own lives, as is the Apostle Paul's own argument, in (2 Corinthians 1:17-19). Some of the false Apostles took up an argument against the Apostle Paul, to prove his levity, and inconstancy, and forgetfulness; and how does he free himself, did I use lightness? No, says he, our words toward you, was not yes, and no; and thus he reasons from Christ's nature, the Son of God who was preached among you, was not yes and no, but yes and amen: now he which establishes us with you, is Christ, etc. So that look as Christ is yes and amen, the faithful and true witness of God, what he speaks he confirms, and fulfills in due season. Now says he, when Christ was preached among you, it was not an uncertain Christ, carried about with lightness, and unsettledness; but what is once gone out of his lips, it is yes and amen. Therefore make account, that God that has poured the same spirit upon us, has established us together with you. To show you that by reason of the participation of the spirit of grace, there is such a spirit in us, as that you may argue all these; the nature of Christ, the nature of the Gospel, and the nature of the frame of grace in the hearts of God's people, to be all alike; they do mutually show the face one of another, in the frame and carriage one of another: that as Christ is yes and amen, so is the Gospel, and such are they that believe the Gospel, and are established by the Gospel in Christ Jesus (verse 21). 2. And he has sealed us, and given us the spirit in our hearts, the same spirit of Christ that breathed in the Gospel, and in the preachers of the Gospel, and the believers of it, is yes and amen in them all; a spirit of truth, and innocency, and gravity, and purity, whatever is the spirit of the one, is the spirit of them all. So that this is an evident sign, that we have Christ, when we have the spirit of Christ; when you may reason alike the one from the other, though in us it be the weaker, by reason of a spirit of corruption found in us, and not in Christ: yet this is an evident argument of the stability and gravity of our hearts, which though in [reconstructed: regard] of weakness, we might think the Apostle might have been excepted against, yet because there is no weakness in a child of God, but if he have Christ, his heart is in the same condition with Christ, and with the Gospel also: therefore he may comfortably argue a likeness between them; what he speaks, that he thinks in his heart, and it is the desire of his soul that it may be effected. And though he may be hindered, yet his heart is still the same, and he was by no means to be taxed of any lightness, because he did not perform his word, the fault was not his levity; his spirit was the same, but some occasion fell out otherwise by the providence of God. And so it is with every child of God, if he have Christ; the spirit of a Christian, is ever the same; if there should be any inclination to lying; and inconstancy, the frame of the spirit is altered, but the true bent and frame of a Christian, is to be one with Christ, as Christ is one with him.

2. Now as there is a likeness and conformity, and unity in nature, between Christ and a child of God, so there is also in us, a conformity to Christ in his offices, the meaning is, whoever has the Son, he has the offices which the Son has. As he was both King, Priest and Prophet to God his Father, so are we (Revelation 1:6). As kings, to rule over all our lusts, and to rule all those whom God commends to our government according to God: as kings, to get victory and to conquer over the world, and to over-wrestle any difficulty as we meet with: as kings, anointed with the spirit of a king, of a royal spirit, though not invested with fullness of glory till the last day, yet of a heroic noble spirit, can easily overlook all earthly drudgery, and resist any enemy we meet with.

And priests also we are, so as we are able to offer up sacrifices of prayer, and thanksgiving to God, a broken and a humble heart is a sacrifice, much set by of God (Psalm 51:17) and (Philippians 2:17), offered upon the sacrifice, and service of your faith, we are now enabled to go to God, and to offer up praises to him, which are as incense before him, and in offering up any other sacrifice of a holy life, we are priests to God the Father.

And so are we also prophets (Acts 2:17), he pours out his spirit in a rich and plentiful measure; he pours out his spirit upon all flesh; from where it comes to pass, that the servants of God understand many secrets of God's counsel (Psalm 25:14), and from where also it comes to pass, that many a godly man by the same spirit discerns many secret hidden mysteries, and meanings of the Holy Ghost in Scripture, more than ever he could by any reading or instruction; and many times discerns some special work of the spirit of God, which enables them to foresee some special blessings, most useful for their spiritual estate, and so leads them on to many good things which they did little think of, and so makes them of prophetic spirits, and bows them to teach others also, to lead on others of their neighbors in the ways of God.

And now I say that as these be the offices of the Lord Jesus Christ, so there is no child of God that has the Son, but he has all these in him, he is now a man of a royal, and priestly, and prophetic spirit.

And you are hereby (I mean by the spirit) not only called to these offices, but enabled to discharge them: for that is the difference, between a Christian in heart, and a Christian in appearance, fall short of ability to perform these offices.

And as there is this conformity to the nature and offices of Christ in them that have the Son; So, thirdly, there is a conformity in their estates. You know Christ waded through an estate of humiliation, and exaltation: these are the main principles of religion; that look as it was with Christ's estate, it was sometime, the time wherein he was humbled in this world, all the course of his life was a time of humiliation, and that to the very death, or else his state of exaltation in heaven. That then when he was most mortified, then was he most glorified, triumphing openly and mightily, showing forth himself to be the Son of God, even then when in man's sight, he was separated from God, and banished from the church, so as that all men cried, away with him, crucify him, and all his own disciples forsook him, and not a soul acknowledged him, but one poor thief upon the cross with him; yet even then was he so gloriously magnified, as that well might the Apostle say, he triumphed openly upon the cross, having therein made a spoil of principalities and powers (Colossians 2:15). Now this very estate is the estate of every child of God; and so far as he has the Son, so far does he express this estate in his whole conversation. (For an estate of humiliation) great and many are the afflictions of the righteous (Psalm 34:18-19); there is their debasement in the world; but the Lord delivers them out of all, there is their exaltation mixed together; many ways humbled, and exalted deliverances (Psalm 149:4-5). The Lord will beautify the meek with salvation; that is, he will beautify them by their manifold deliverances. In fact, besides deliverances, you shall find this to be the beautiful frame of the spirits of God's people in their estates. Take it in their outward condition in the world, an estate of means, and affliction; if he be a man of a fair outward estate, and of good means in the world, yet you shall see a marvelous spirit of self-denial in him, so as that in the midst of many worldly comforts, he fits loose from them, and lives besides them. These are not the things that he has set his heart upon, as our Savior said to his disciples, concerning the stones of the Temple, so as that though God had done much for them, and given them many comforts, yet there is a more hidden matter in their hearts, better than these things can reach to; they are not a Christian's crown and glory, but he is crucified to them, and they to him (Galatians 6:14).

And if so be, that God give him any great or eminent gifts of spiritual grace, it is strange to see how they are clad in him, with a garment of Christ crucified, overshadowed in self-denial. As they said of Paul, mean in outward view, and speech of little or no value (2 Corinthians 13:3); and yet even in this very meanness which any of them labor under, in regard of want of outward things, and all their meanness and lowness of carriage, and self-denial of all the outward blessings and contentments they have received, yet you shall see a mighty power of Christ, triumphing in the baseness, and mortifiedness of a Christian soul. So as that the Apostle fitly and suitably expresses their estate: Though he was crucified through weakness, yet he lives by the power of God; for we also are weak in him, but we shall also live with him by the power of God. So that as it was with Christ in his estate, so it is with us in our estate, weak in him; meaning, that as Christ in his outward man seemed to be weak, and contemptible, so we (as it is in the original) are weak with him, but we shall live with him by the power of God. So that suppose Christ be indeed weak in outward view, so as he that looks once, would not look twice at him, yet when he seems to be most weak and base, then is he most powerful and glorious. And so the very death of Christ, wherein he is most exposed to such infirmities as follow man's nature, yet then he performs the greatest work of our redemption, satisfies the Father's wrath for us, procures us pardon of sin, and redeems us from the bondage of Hell, and purchases for us a spirit of grace, and power. And truly there is a certain kind of conformity even in this very point, between the Lord Jesus and every servant of Christ; as he is weak, so are we; as he dies, so do we; as he is in his greatest debasements, and advancements, so it is with us. And hence it is that you read these phrases in Scripture: We are dead with Christ (Colossians 2:20), and risen with Christ (Colossians 3:1), and crucified with Christ (Romans 6:6). Now these are strange phrases, that Christ who is dead one thousand six hundred years ago, and risen again so long since; what is this which the Apostle says, we are thus dead, and crucified, and risen with Christ? What is the intent of his discourse? The true meaning is, that by the same spirit of Christ which was shed abroad into his heart above measure, we are so knit to Christ, as that we are not only of the like nature with him, but of like estate with Christ. That as he was in this world, so are we while we are in the world, weak as he, yea glorious as he; and as he rose again out of all contempt, and reproach, and persecution, so do we rise again (out of all our many and great afflictions) mightily by the same power of the same Spirit of the Lord Jesus. So that this is a point that inwardly flows from this having of Christ; he that has the Son has the spirit of the Son, whereby he is made one with Christ in nature, in offices, and in his estate; and this is evident in the experience of God's servants, and by testimony of the Holy Ghost in Scripture. And therefore let us examine ourselves in this particular, if we have the Son, we have the spirit of the Son.

The second work of the Spirit is, that it is not only a spirit of union, but it is also a spirit of liberty; for of all the kinds of temper in a Son, there is nothing more expresses the frame of a Son (next to his likeness, and union with the Father) than liberty does; where the Spirit of the Lord is, there is liberty (2 Corinthians 3:17). And if the Son has made you free, then are you free indeed (John 8:36). It is a real liberty if the Son shall give you liberty, and he speaks of such a liberty as appertains to sons, and not to servants that may be turned out of doors; but the Son abides in the house forever.

And it is a strange kind of liberty which the children of God are advanced to by the spirit of the Son; it is a phrase of much importance, a spirit of liberty.

First, liberty from the fear of sin, and the fear of hell, from fear of the grave, and of all the enemies of our salvation; a freedom from fear of any of them. A servant if he offend, is afraid of extremity from his master, but the Son walks with more liberty (Romans 8:15). We have received the spirit of adoption, whereby we cry, Abba Father. We look at God as a Father, and we walk before him not in fear, but in liberty; and therefore we are free from the fear of death, to which, some are all their lifetime subject to bondage (Hebrews 2:14-15). Now this is a spirit of liberty, to have the heart set free from all fears, it is the sum of all security, he has redeemed us, that we might serve him without fear all the days of our lives (Luke 1:74-75, 78). We are free from fear of death, and hell, and of the world, and we do not fear what flesh can do to us (Psalm 3:5-6). His meaning is, that the fears of men should not break his sleep, but he would walk in a child-like confidence before God and man, and he would lie him down quietly, and sleep securely, though ten thousand had compassed him round about; and the like you read (Psalm 56:3), what time I am afraid I will trust in you. And verse 11: in God will I put my trust, I will not be afraid what man can do to me. It is a usual phrase with David, and the usual frame of the spirits of God's people, and this kind of holy tranquility of heart, and liberty to walk with evenness and comfort of soul, against all the fears of this and another world; this kind of inward liberty from all fear, is the natural property of a Son. A son never greatly fears ill measures from his Father, all his care is, to approve himself to his Father's will, and then he knows his Father's care is more for his own provision and protection than his own can be; and if at any time he fall short of doing his Father's will, he makes his peace with his father upon as good terms as he can, and there he rests. But this is his father's will, and you need not possess him of that, and if he be a son he will look for protection from his father. A child of God knows, his heavenly Father will support him, and he fears not what sin, and hell, and the grave, and death can do to him; he fears not persecution, nor sword, nor famine, the Lord is with him, and he fears none of them; I am persuaded (says Paul) that in all these, we are more than conquerors (Romans 8:37-38). This is the liberty of the spirit of a son.

Now as there is by the Spirit in the heart of the child of God, liberty from all fear of sin, so he has liberty from all the power and dominion of sin; he is not subject to the dominion and bondage of sin, sin has not that power over him as to carry him captive to it; but he walks at liberty (Psalm 119), and therefore at liberty, because he is not under the law, but under grace (Romans 6:14). And notable is that speech in (Romans 8:2): the law of the spirit of life which is in Christ Jesus, has freed me from the law of sin, and of death. The spirit of life, namely that spirit of life which has a legal power in it, a power like a law, and has a ruling power over me as the law has; and in both these respects called, a law of God; a kind of spiritual life, because there is a lively spirit in him. And this law of the spiritual life of grace has freed me, set me at liberty from the law and trade of sin, and of death; sin and death set him a course and trade, which this law of the spirit of life has set him free from, so as that he is but a bungler in sin now; not now learned in the law of sin, as sometimes he has been; but the law of the spirit of life has freed him from the skill of sin, and from the command of sin. The law of sin has had a sovereign power over him, but now he is freed from the act and trade of sin, and now he walks at liberty, even from the dominion, and usurpation of sin; time has been when nothing would withhold him, and he could have followed evil company, and unlawful games, they were as lawful to him as to any, and he had no power to resist them; but now the law of the spirit of life has helped him against them all. This is another part of the spirit of liberty, a liberty from the bondage and dominion of sin, and it is a marvelously comfortable liberty indeed; many a valorous spirited man, has so little fear of death, that he rushes upon the pikes as the horse into the battle, as if it were their meat and drink; but yet he wants this liberty, he is not at liberty from fear of danger by the redemption of the Lord Jesus Christ, but as Aristotle says, valiant, because ignorant of the danger.

And besides, such a natural man, though he be of a magnanimous spirit in respect of fear of danger, yet such a man is often captivated of many base lusts, and sinful courses, and is not able to resist ill counsel, nor ill company; whereas a godly man is free from all these; free from the bondage, and dominion of sin, and all the law of sin he looks at it as a cobweb-law, which he may easily break through, and accordingly does so, and overcomes all his former sinful lusts.

Thirdly, there is another frame of this spirit of liberty, as it is the Spirit of the Son, it frees us from the service of men (1 Corinthians 7:23). Not that it forbids civil subjection: not so to make men free, but if God have called you a servant, live as a servant (1 Corinthians 7:12-20). But use your liberty the rather if you can, but if you must needs be a servant, then know, that he that is a servant, is the Lord's free man, but be not you the servants of men, that is, though you owe and do your bodily service to men, yet toward God walk at liberty; and if your labor be great, and your reward little, yet do your service, and look for more wages at the hand of Christ (Colossians 3:23) than from men. In serving men serve Christ; and therefore go about your master's service, not with eye service, but in singleness of heart serving the Lord, and not men; in serving of men, they do faithful and diligent service to the Lord, and therefore they do it willingly and not grudgingly, but in much quietness of spirit, and are more free for Christian duties, and have more quiet time for seeking God than ever after (1 Corinthians 7:22). He that is married cares for the things of the world, and it is true, he that is most free, is but a servant to Christ, but a free servant though. But he that is a servant is the Lord's free man, the meaning is, not only to do the work of his own service with a free spirit, but he is not only a free man when he is most bound, but then he goes about the service of God with much more liberty of spirit, than when he is his own man.

It is oftentimes a wonder to see servants, being called, what care they will have of Christian duties, what time they will steal to call upon God, and to examine themselves, and what a grief it is to them to see this and that duty neglected in the family; and they are very free toward God. But afterwards, when they come to be free men, and are for themselves, that they may now have as much liberty as they will, pray when they will, and take what time they will, to instruct those that are about them, which time they wanted when they were servants, and which they then mourned under. And yet whereas then they would serve God with much freedom and liberty of spirit, were then free from the law of sin, and free for any duty: there is now a secret kind of bondage come upon them, their hearts are more enbondaged, and ensnared, and encumbered, and entangled; and so duties come not to be performed, either with that constancy, and care, or not with that enlargement of heart, as they were, when they were servants. And therefore that is the reason why the Apostle bids them, not be over-ready to claim freedom.

But this shows you that there is a marvelous liberty, even in those that are servants, they are free from the service of men in their hearts and consciences; and then most at liberty to serve God, when they are most bound to serve men: yet in their hearts and consciences they are free from their service. They are not bound in conscience to do anything but what is the will of God, and this is a marvelously great freedom, that a man is not bound to become a slave to other men's will, and to do as other men do, he is not bound to do anything that is unlawful, and this is a spirit of liberty, that makes even a servant to have a spirit of freedom. He is a free man, his heart is free to God's service, and this is from nothing else but from this spirit of a son, a spirit of liberty.

Now on the contrary side, as by this spirit of liberty, a child of God is free from the fear of sin, so he has a certain kind of privilege of peace in his soul, and of freeness and readiness to every Christian duty; and also he has a certain privilege of dominion over all the creatures. It is the nature, and proper definition of liberty, freedom from evil, and liberty to the enjoyment of some good things; it sets me free from sin, and gives me liberty and peace of conscience from the same Spirit of the Lord Jesus; it sets me at liberty to run the way of God's Commandments (Psalm 119:32). And God's people are a willing people (Psalm 110:3). This is indeed a spirit of liberty, it enlarges me to dominion over men; no creature in heaven or in earth, but a Christian is able to rule him to his own advantage; a Christian servant will turn his master's government to his advantage, and so all his enemies' tyranny; he will be sure to be better by them all, and he will grow and thrive in his spirit by all the dangers and evils that can befall him in this world. I know not in what better to instance than in that of (Genesis 25:23). The oracle of God said to Rebecca, the elder shall serve the younger. And this is a thing in much dispute among divines, wherein this was ever made good, and say, that Esau was never a servant to Jacob, for you shall find in the 32nd and 33rd chapters of Genesis, that Jacob uses this word, My Lord Esau, and beseeches his lordship to go before, and his servant would follow after; and so it stood in their outward condition. And divines say, Though the promise be true of the persons both separate from the womb, yet the service was not so. But we need not straighten ourselves for the explication of it, for Esau's lording and domineering over Jacob, was as serviceable to Jacob's spirit, as if he had laid aside his state, and come and served Jacob, and kept his sheep; the bitterness of Esau against him, did him more real service, than all the service of all Jacob's servants could reach him. From where was it that Jacob went a pilgrimage from his father's house? And that in a strange country God so prospered him, that whereas he went out but with his staff in his hand, he returned back again with two bands, or two droves? And from where was it that Jacob made such a solemn vow to God, and kept it in so much faithfulness, that if God would keep him in that journey, God should be his God forever? Did not all this come from the rage, and wrath of Esau towards him? Esau did him that good service, and when he came back again, and heard news, that Esau came out with four hundred men against him, and thought to come to spoil them all; what a marvelous service was this to Jacob, as you may read, Chapter 32, from verse 9 to the end; Esau by this means set him on wrestling with God by prayer, and therefore wrestles with God all that night, and so wrestles, that God changes his name upon it; You shall not be called Jacob, a wrestler, but Israel a prevailer; you have prevailed with God, and you shall prevail with men. And now he is past the worst with his brother, and when he meets him, expresses much natural affection, and is marvelous glad to see him, and offers to help him to drive his flocks, to show you, that the very emulation, and envy, and cruelty, and ragings of the enemies of God's servants, even when they are most incensed against them, and most tread them down, and insult over them, then they do them the greatest service that is possible to be done, through the mighty power of the Spirit of the Lord Jesus Christ, that turns all into contraries; that even when men do most domineer over them, then they do them the best service. Look as it was with the tyrants of Syria and Egypt, that made waste of God's people. It is a notable speech, that in (Daniel 11:35-36). It is to purge them, and to cleanse them, and make them white. A scullion in the kitchen, when he scours his pewter, when he first takes it in hand, you would think he would quite spoil it, but he but scours and clears it up, and makes it more bright than it was before; the end of all is, but to take away the filth, and to make it clear and bright. And so a housewife that takes her linen, she soaps it, and bedaubs it, and it may be defiles it with dung, so as it neither looks nor smells well, and when she has done; she rubs it, and bucks it, and wrings it, and in the end all this is but to make it clean and white; and truly so it is here, when as tyrants most of all insult over God's people, and scour them and lay them in lye, or dung, so as the very name of them stinks, yet what is this but to purge them, and to make them white, and it is a great service they do to the people of God in so doing, and this is a great measure of liberty, that a child of God can tell how to make an advantage of all the afflictions he meets with in this world, these things do but serve his turn, and afterward he will say, he could have missed none of them; so that this is a second work of the spirit of the Son, it is a spirit of liberty.

Only take this word for a conclusion, and that is thus much: examine now, and try whether you have the Son or no, which you may know by your having or not having the spirit of the Son. Say then, have you the spirit of the Son? Namely, have you that spirit of the Lord Jesus Christ, that makes you to be of one and the same nature with him, of the same offices, and same estate with him? Can you find this in truth, and that with comfort and honesty you may reason: this is the frame of my spirit, such is the Spirit of Christ. And such is the spirit of the godly, and if in anything you fail, your spirit is against it. Do you find that you are in some measure invested with a royal spirit, that you can overcome yourselves, and the temptations of this world? And are you able to offer up spiritual sacrifice to God, of prayer and praises? And do you find a spirit of prophecy shed abroad into you, that makes you sensible of, and privy to the secret paths of God? Do you find that Christ was most glorious when he was most humbled? And so are you; and when you enjoy outward blessings, your hearts are not puffed up with them. These are not the goodly stones that your hearts and eyes are set upon, but you have greater matters than these to mind. Then I say, it is the very Spirit of Christ that makes you to die with Christ, as well as Christ to die for you. He may die for many men, but he only dies with those that are brought on to the fellowship of his grace. If a Spirit of Christ so knit you together, that he is yours, and you are his, then you have the Son, because you have the spirit of the Son, because you are sons, God has sent forth the Spirit of his Son into your hearts. But now if there be no proportion, no conformity to Christ in holiness and righteousness, not patient and meek as he is, and though we be not such, yet we allow ourselves in not being such, and are ever and anon starting aside from him. And if we have not his offices, nor rule over our lusts, nor over the world, and we can neither pray nor prophesy, and show forth no spiritual life in our lives, cannot deny ourselves that we may show forth the hidden man of the heart, then consider, that for the present we have not yet Christ, because we have not the spirit of Christ. And also, if we be not yet free from the fear of death, and take no care to be free from the dominion and power of sin, but sin has still a power over us like a law, and are not yet free from the service of men, but as our masters and governors say, so it must be. If we yet know not how to rule men for our own advantage, we have not yet received the spirit of Christ. We cannot tell how to serve our masters with liberty of spirit; we know not how to make advantage of them.