ied in
Jerusalem many years ago, and to feel Jesus Christ risen again within
you is far more operative than to have "a notional knowledge" that He
rose on the third day. "When thou begins to finde and know not merely
that He was conceived in the womb of a virgin, but that _thou_ art that
virgin and that He is more truly and spiritually, and yet as really,
conceived in thy heart so that thou feelest the Babe beginning to be
conceived in thee by the power of the Holy Ghost and the Most High
overshadowing thee; when thou feelest Jesus Christ stirring to be born
and brought forth in thee; when thou beginnest to see and feel all
those mighty, powerful actions done in thee which thou readest that He
did in the flesh--here is a Christ indeed, a real Christ who will do
thee some good."[14]

{245}

To have Christ born in the soul means also to "do the deeds of Christ,"
to grow and increase toward perfection as His life is more fully
manifested in us, to be able to say as we read of divine events, "This
day is this Scripture fulfilled in me," and to see Christ work all His
miracles before our eyes to-day. It is the "key of experience" which
unlocks all the drawers and cabinets and hidden and secret doors of
Scripture.[15] We can discover, as we read, that there are whole
armies of Philistines in us to be overcome, that there are Goliaths to
be slain, and that there are Promised Lands to be won.[16] "When thou
hast seen God and found Him for thyself; then thou mayest say: Now I
believe, not only because it is written in Genesis, but because I have
felt it and seen it written and fulfilled in mine own soul."[17] "Men
should not so much trouble themselves," he says to those who are
expecting a "Fifth Monarchy," "about a personal reign of Christ here
upon earth, if they saw that the chief and real fulfilling of the
Scriptures were _in them_; and that, whatever is externally done in the
world or expressed in the Scriptures, is but typical and
representative, and points out a more spiritual _saving_, and a more
divine fulfilling of them."[18]

In almost the same figures used by Sebastian Franck he contrasts the
letter and the Spirit, the outward and the inward, the word of the
written Book and the living Word of God. This contrast is carefully
worked out in four sermons, preached at Kensington, on "The Dead and
Killing Letter, and the Spirit and the Life." Here he insists, often
in quaint and curious phrases, that the Old Te