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out Fear, in Holiness and Righteoul- cannot make us happy, till they come in nefs. It was that for which he made within us, and take up a Dwelling in our Man ac first, and it is that for which he Gouls. Therefore I declare unto the hath made him again, created unto goo: inost Part of you who pretend to exWorks, Eph. ii. 8. It was a higher De peet Salvation by Jesus Christ, that you sign certainly, for which the Son of Goi Are yet in your Sins, and as yet you have became Partaker of our Nature, than on ao Fellowihip in chis Redemption. Do ly to deliver us from Hell; no doubt i 'ou think to walk after the course of the was to make us Partakers of the Divine World, and the Lufts of the Flelh, to Nature, 2 Pet. i. 4. and this is the very wallow in these common Pollutions and Nature of God, Holiness and Goodness. Uncleannesses among Men, Swearing, As Sin is the very Nature and Image of | Lying, Contention, Railing, Wrarh, Mathe Devil, to the great Breach of the Crea lice, Envy, Drunkenness, Uncleanness, tion was the breaking off of this Image and such like, and yet be in Cbrift Jefus? of God, that was the heaviest Fall of Do not deceive your, Selves, God is Man, from the Top of Divine Excellency, not mocked: He that is in Chrift, is a into the Bottom of devilish Deformity. new Creature, his Endeavour and Study, Now it is this that is the great Plot for his Affection and Desire is toward a new which Christ came into the World, to Walk after the Spirit. Are not most of make up that Breach, to restore Man to you carnal, all Flesh; the Flesh gives that Dignity again ; so that Redemption Laws, and you obey them? Are not from Wrath is bļit a Step to ascend up your immortal Souls enslaved to base on, to thas which is truly God's Design, Lusts, to the base Love of the World ? and Man's Dignity, Conformity with God Are they not prone to prostitute themin Holiness and Righteousness.

selves to the Service of your Aeshly and O that you could be perswaded of this, brutish Part? Why do you then imagine, that Chriti's - Business in the World, was that you are in Christ Jesus, Parcakers of not to bring a Nution of an imaginary his Righteousness? Conader it in Time, Righteousness only, by meer Imputation, that so you may be indeed, what you now but to bring forth a solid and real Righ- are not, but pretend to be. It is the Opiteousness in our Hearts, by the Operacion nion that you are in Chrift already, that of his Spirit: I say, Imputation, or ac-keeps you out of him. counting righteous, is but a meer Imagina. Bui on the other Hand again, there is tion, if this lively Operation do not follow. nothing here to discourage a poor Soul, He came not only to spread his Garment that thinks Subjection to Sin the greateft over our Nakedness and Deformity, but Slavery, who would as gladly be redeem. really and effectually to be a Physician to ed from the Power of it, as from Hell : I fave our Souls, to cure all our inward say, to such, whose Soul's Delire it is Diftempers. The Gospel is not only a to be purged from all tbat Filtbiness of Doctrine of a Righteousness without us, Flejb and Spirit, and whose continued bue of a Righteousness both without, for, aim it is to walk in Obedience. Though and witbin us too; that the Righteousness you have many Failings, and often fall and of the Law might be fulfilled in us, &c. defile your self again, yet this Comfort is Christ without, Happinels it self without, I holden out here unto you, there is no


Condemnation to you, Jesus Christ hath | Righteousness of Christ's, and go under condemned Sin, to save you, he hath ful- the Covering of it, and take Heart from filled all Righteousness for you; and there it, if so be the Desire and Affection of fore lay you the Weight of your Accepta- their Soul be directed to a further End, tion and Consolation upon what he hath to have his Spirit dwelling within them, done himself, and not upon what is but yet for the renewing of their Heart, in Rigb. a doing in you. Do you not find, I say, teousness and true Holiness.. I do not that the Grace of Jesus Christ, revealed in say that this is a Condition which you the Gospel, is that which melts your Hearts must perform before you venture to lay most ? is not the Goodness of the Lord hold on Christ's Righteousness without that which persuades you moft? And do you; no ways, but rather I would declare not these make you loche your self, and unto you the very Nature of Faith in love Holiness? Encourage yourselves Chrift, that it feeks Delivery from Wrath therefore in hini, hold fast the Righteoul- in him, not simply and lastly, but that ness that is without you, by Faith, and a Way may be made for Redemption from certainly you thall find that Righteousness Sin, and that there ntay be a Participatiand Holiness (hall in due Time be fulfilled on of that Divine Nacure, which is most within you. I know no Soul so wretch in its Eye. cd, but it may lay hold on that perfect |


Verse 4. 5. Who walk not after the Flesh, but after the

Spirit. For they that are after the Flesh, &c. F there were nothing else to engage comely for Man, as Man ; you may

our Hearts to Religion, I think this cake it in the Subje&t in Hand; there is nomight do it, that there is so much Reason thing founds harsher to Men, and seems in it. Truly it is the most rational Thing harder in Religion, than fuch a Victory in the World, except some revealed My over the Flesh, such an Abftractedness from teries of Faith, which are far above Reason, sensual and earthly Things ; and yet, trubut not contrary to it; there is nothing ly, there is nothing in the World, that begides in it, but that which is the pureft more adorns and beautifies a Man, noReason. Even that Part of it which is thing so elevates him above Beasts, as this, most difficult to Man, that which conin fo much that many natural Spirits, cerns the moderating of his Lufts and Af void of this saying Light, have notwithfections, and the regulating his Walk and standing been taken with fomewhat of the Carriage: There is nothing that Christiani- Beauty of it, and so far enamoured with ty requires in these Matters, but that the Love of it, as to account all the World which may be persuaded, by moft con- mad and brutish, that followed these vincing Reafoas, to be most suitable and lower Things, and inslaved themselves



unto them. I take the two Fountains of Happiness, as Man, doth not all con: all the Pollutions, Disorders, and Defile- lift, but in some higher and more menis among Men, to be the Inconsider transcending Good, which Beasts are not ation and Ignorance of God, that eternal capable of, and which may satisfy the im. Spirit, and Fountain-being, and the igno- mortal Spirit, and not perish in the using, rance of our own Souls, these immortal | but live with it: All these things, the Spirits within us, which are derived from very natural Frame and Constitution of that Fountain-spirit. This is the Misery Man doth convincingly persuade.

Now of Men, that scarce do they once seriously then, may a Soul think within it self, o reflect upon their owa Spirits, or think how far am I departed from my Original ? what im nortal Souls is within them, and How far degenerated from that noble and what Affinity these have to the Fountain royal Dignity, that God by the Stamp of of all Spirits ; therefore, do Men bafely his Image once put upon me? How throw down themselves to the Satisfaction is it that I am become a Slave and Drudge of the Lusts of the Flesh. Now indeed, to that baser and brurish Part, the Flesh ? this is the very Beginning of Christianity, I would have you retire into your own to reduce Men from these bafer Thoughts Hearts, and ask fuch Things at them. and Employments, to the Consideration of Man being in Honour and understand. their immortal Souls within. And 0! ing not, is even like the Beasts that pehow will a-Christian blush to behold him rish. Truly we are become like Beasts, self in that Light, to see the very Image because we consider not that we are Men, of a Beast upon his Nature, to look on and so advanced by Creation far above that Slavery and Bondage of his far bet. Beasts. The not reflecting on the im. ter Part, to the worst and brụtish Part mortal, spiritual Nature of our Souls, hath in him, bis Flejb.

transformed us, in a manner, into the Na. If a Man did wisely consider the Con ture of Beasts, perishing Beasts. Christi. ftitution of his Nature, from its first Di- anity is the very transforming of a Beast vine Original, and what a Thing the Soul into a Man, as Sin was the deforming of is, which is truly, and more properly, a Man into a Beast: This is the proper bimself, than his Body ; what Excellency Effect of Christianity, to restore Humani. is in the Soul beyond the Body, and fo, ty, to elevate it, and purify it from all those what Preheminency it advance.h a Man Defilements and Corruptions that were inunto, beyond a Beaft: He could not but grossed and incorporated into it, by the account Religion the very Ornament and State of Subjection to the Flesh; and there. Perfection of his Nature. Reason will fore the Apoftle delineates the Nature of it say, that the Spirit Nould rule and com- funto us, and draws the Difference wide, mand the Body, that I lejn is but the Min between the natural Man and a Christian. nister and Servant of the Spirit, that there The Natures of Things are dark and is nothing the proper and peculiar Good hidden in themselves, but they come to be of Man, but that which adorns and rec. known to us, by their Operations and tifies the Spirit ; that all these external acting; their Inclinations and loftincts are Things which Mens Senses are carried known this way. Grace is truly a very after, with fo much Violence, do not ber . lpiricual Thing, and the Nature of it lies ter a Man, as Man, but are common to high; yet as Christ could not be bid in Beats ; that in these Things, Man's


the House, neither can Grace be hid in that expresses his Nature unto us; whether the Heart, it will be known by its Work ye look to the Original of Christianity, ing. Chrift can be better hid in a House, or the prime Subject of it, or the chief than in the Heart, because, when he is en- End of it, it deserves to be called by this gaged to restore that He art and Soul Name. The Original of it is very bigb, to its native Dignity and Preheminency as high as that eternal Spirit, as high as over the Flesh, this cannot but cause tbe God of the Spirits of all Flejb. much Difturbance in the Man, for a Sea. Things are like their Original, and some Son ; to change Governments, to cast out Way participate of the Nature of their CauUsurpers, and to restore the lawful and ses; that whicb is born of the Spirit, is righteous Owner, to the Poffession of his Spirit, Joh. iii. 6. that which is born of Right, cannot be done fecretly and easily: God, who is a Spirit, must be Spirit, it will shake the very Four:dations of a : Joh. v. 1. How royal a Descent is that? Kingdom to accomplish it: So it is here, How doch it nobilitate a Man's Nature? the Reftitution of the Soul, to the Puffel Truly all other Degrees of Birth among fion of its Right and Dominion over the Men are vain imaginary Things, that Flesh, the casting out of that tyrannous hath no Worabo at all, but in the Fancies and base Usurper, the Flesh, cannot be of Men, they put no real Excellency in done, except all the Man knew it, feel ir- Men. But this is only true Nobility, this and in manner be pained with it. Now alone doth extract a Man de fære vulgi, the Nature of Christianity doth lay it out of the Dregs of the Multitude. There felf open to us in these two especially, is no intrinfick Difference between Bloods; in what it minds and favours, and how or Natures, but what this makes, this Diit caufeth to walk. Life is known especi- vine Birth, this second Birth; all other ally by Affetton and Motion : A feeling, Differences are but in Opinion, this is in thinking, favouring Power, is a living Reality ; it puts the Image of that blessed Power, fo a moving, walking Power is Spirit upon a Man. Truly, fuch a Creaa living Power, and these are here. The ture is not begotten in the Womb of any Chriftian is shortly described by his Na natural Cause, of any humane Perswalion, ture, he is one after the Spirit, not after or inticing Words of Man's Wisdom, the Fles, and by the proper Characte. of any external Mercy, or Judgment; no ristical Operations of that Nature, first, Instruction, no Perswalion, no Allure minding or favouring the Tbings of the ment, nor Affrightment can make you

Spirit, which comprehends his inward Christians in the Spirit, till the Spirit Thoughts, Affections, Intentions, and Cogi- blow when it pleaserb, and create you atations ; all his inward Senses are exer- gain. It must come from above, that cised about such Objects: And then he is Power that can set your Hearts à one walking after ibe Spirit, his Moti- right, and make them to look ftraight a: ons are in a Course of Obedience, pro- bove. ceeding from that inward Relish or Taste Chrift Jefus came down from Heaven unthat he hath of the Things of God. It is to the Earth, and took on our Flesh, that so not without very good Reason, that the the Almighty Spirit might come down to Name of a Christian is thus expreffed transform our Spirits, and lift them up ope after tbe Spirit, that is bis Character from the Earth to the Heaven. We cast

the Seed into the Ground of Mens Hearts, ful Things of this present World, yet cer( and alas, it gets Entry but in few Souls, tainly it is a great Shame for a Chriftian to it is scattered rather on the High-way Side, glory in them, or esteem the better of and cannot reach into the arable Ground himself for them. If this were minded alof the Heart) but it can do nothing with ways, that we are of God, born of God, out the Influence of Heaven, except the Spi- what Power do ye think Temptations or sit beget you again, by that immorcal Seed Solicitations to Sin would have over us? of the Word. Therefore we would cease He that is born of God finnerb not, be our Wondering, that all the Means of keepetb bimself. and tbe wicked One God's Word and Works do not beget toucbetb bim not, 1 Joh. v. 18, 19. Trumore true Chriftians; I do rather won ly this Consideration imprinted in the Heart, der that any of Adam's wretched Pofteri- would elevate us above all these baser ty Mould be begotten again, and advanced Perluations of the Flesh; this would make

to so high a Dignity, to be born of the Sin lothlome and despicable, as the great· Spirit. O that Christians would mind est Indignity we could do to our own their Original, and wonder at it, and Natures. The Strength and Advantage of ftudy to be like it! If you believe and Sin, is to make us forget what we are, conlider that your Descent is from that whom we have Relation unto, to drink us uncreated Spirit, how powerful might that drunk with the Puddle of the World,or then be to conform you more and more to with our own Jealoufies and Suspicions, him, and to transform more and more of that we may forget our Birth and Stare, your Flesh into Spirit? There is no- and to be enticed to any Thing. If you thing will raise up the Spirits of the Chil- would have wherewith to beat back all the dren of Princes more, than to know their fiery Darts of the Devil, take the Sbield royal Birth and Dignity: How should the of this Faith and Persuasion ; how would Consideration of this make your Spirits it filence Temptations? Shall I, wbo am a suitable to your State or Fortunes, (as we Ruler, flee, Faith Nebemiab? Shall I who use to say ?) You would labour to raise am born of the Spirit? Shall I whu am them up to that Height of your Origi of God in Chrift, abase my self to such nal, and to walk wortby of that bigb Cal unworthy and base Things? Shall I difling. Othat we could learn that Instruc. honour my Father, and disgrace my felf. tion from it, which Paul gives, 1 Cor. Then Christianity its chief Regidence, I. 30, 31. But of bim are ye in its royal Seat, is in the Spirit of Man, and Cbrift; therefore let bim ibat glorietb, fo he is one after the Spirit. Be yereglory in the Lord: Truly, a Soul pof- newed in tbe Spirit of your Minds, Eph. felfed with the Meditation of this royal iv. 23. As it is of a high Descent, so it

Descent from God, could not possibly must have the highest and moft honour. . glory in these inglorious bafer Things, in able Lodging in all the Creation, that

which Men glory, and could not contain is, the Spirit of a Man; without this there or reftrain Gloriaion and Boasting in him. is no Room elle fit for it, and suitable to The Glory of many is their Sbame, because it, in this lower World; My Sou give 'tis their Sin, of which they should be ao me bine Heart, faith wisdom, Pro. Mamed: Bus suppose that in which Men xxiii. 26. It cares for nothing belides, glory, be not Shame in it felf, as the law- if it ger not the Heart, she inmoft Cabinet


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