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of the imperial City of this Ife of Man, settled, that he gets so much Business to do for out of it are the flues of Life, at Home, as he gets no Leisure to come that Row into all the Members. · Do not much Abroad again. It is the Misery of think that Grace will lodge one Night Men, that they are wholly without, carin your outward Man, that you can put ried into external Things only; and this on Chriftianity upon your Countenance is the very Character of a Beast, that it or Conversation without; except your ad cannot reflect inwardly upon it self, but mit it into your Souls, it can have no is wholly spent on Things that are prefuitable Entertainment there alone, 'tis of sented to the vutward Senses. There is a spiritual Nature, and it must have a Spi- nothing in which Men are more affimus rit io abide in. Every Thing is beft prelated to Beafts, than this, that we do not ferved and entertained by Things suitable speak in our felves, or return into our to its Nature ; such do incorporate toge- own Bosoms, but are wholly occupied 'ather, and imbolom one with another; bout the Things that are without us; and whereas Things keep a greater Distance thus it fares with us, as with the Man with Things different in Nature; a Flame that is busy in all other Mens Matters, and will die out among cold Stone's, without never thinks of his own, his Estate must oylie Matter. This heavenly Fire that needs ruin, all his Affairs must be out of is descended into the World, can have no- Course. Truly, while we are immersed thing earthly to feed upon, it must die out, and drowned in external Things, our except it get into the immortal Spirit, and Souls are perishing, our inward Estate is then furnish (to speak fo ) perpetual Nou washing away, all our own Affairs, that rishment to it, till at length all the Spirit I can only and properly be called ours, are be set on Flame, and changed, as it were, disordered and jumbled. Therefore, into chat heavenly Substance, to mount Christianity doth first of all recalthe warrup above, from whence it came. Do dering and vain Spirit of Man into itself, not think, my Beloved, to superinduce as tharExhortation is, Psal. iv.9. to comtrue Religion upon your Out-fide, and mune with bis own Heart, to make a within to be as rotten Sepulcbres; you diligent Search of his own Affairs; and, muft either open your Hearts to Christ, O! how doch he find all out of course, as. or else he will noi abide with you: Such a Garden neglected, all overgrown, as a noble Guest' will not stay in the Su-a House not inhabited, all dropping, burbs of the City, if you take him not in through, in a Word, wholly ruinous, to the Palace; and truly the Palace of our through intolerable Negligence. I was Hearts is too unworthy for such a wor the firft Turn of the Prodigal to thy Guest, it hath been so defiled by Sin ; return to himself, became to bimself, how vile is it? but if you would let him Luke xv. 17. Truly Sin is not only an enter, he would wash it and cleanfe it Aversion from God, bue it is an Efrangefor himself.
ment from ourselves, from our Souls, Will you know then the Character of from our own Happiness ; 'tis a Madness a Chriftian? He is one mucb witbin, that takes away the Use of Reason and he hath retired into his own Spirit, to Consideration of our own felves. Bue know how it goes with it, and he finds Grace is a Conversion, not only to God, all fo disordered and confused, all fo un but to our felves, it bringeth a Man
Home to his Heart, maketh him sober wrong 'him ; he is occupied about the again, who was beside himself : Hence highest Gain and Advantage, viz. to fave that Phrase, 1 Kings viii. 47. Wben tbey his Spirit and Soul, and accounts all Loss sball turn to their own Hearts, and re-to this, to bring Jefus Chrift into the turn. It is the most laborious Vanity, or | Heart ; that this is the Jewel he digs for, the vainest Labour, to compass Heaven and esteems all Dung in Comparison of it, and Earth, to be fo busied Abroad, to If you be Christians after the Spirit, no know other Things, and then to know doubt, you are busied this way about your and consider nothing of that, which of all Spirits: For others, they are busied aThings most nearly concerns us, our bout the Flesh, to make Provision for Selves ; what soalt it profit a Man, if its Lufts; and there needs no other be gain the whole world and lose bis Mark to know them by. Alas! poor Soul? for that is bimself. And what Souls, that you have never yet adverted, Mall it profit, to know all, and not know that you have Spirits, immortal Beings his Soui, co be every where, but where within you, which muft survive this Dust, he ought to be. Well, a Christian is one this corruptible Flesh; What will you do, called Home from vain impertinent Di- when you cannot have Flesh to care for ? versions, one that is occupied most about when your Spirits can have nothing to be his Soul and Spirit, how to have all the carried forth into, but muft eternally Disorders he finds in himself ordered, all dwell within the Bosom of an evil Con. these Diftempers cured, all these Defile- science, and be tormented with that ments washed, this is the Business he is Worm, the bitcer Remembrance of the about in this world, to was bis Heart Neglect of your Spirits, and utter Efrom Wickedness, Jer. iv. 14. 0 frangement from them, while you were cleanse even vain Thoughts, and shut up in the Body? Then you must be confined from thamordinary Repair,his own Heart; within your own evil Consciences, and be he is about the inclosing it, to be a Garden imprisoned there for ever, because, while to the Well-beloved, to bring forth sweet yet there wis Time and Season, you Fruits; he is about the renewing of it, were always Abroad, and every where, the adorning it with the new Man, a but within your own Hearts and Conscigainst that Day of our Bridegroom's ap ences, and is not that a juft Recompence? pearing, and bringing him up to celebrate Then again, as Christianity descends the Marriage. Though he be in tbe from the Father of Spirits, into the Spirit Fleso, yet he is most taken up with bis of a Man to lodge there for a while, Spirit
, how to have it restored to that it doth at length bring up the Spirit of primitive Beauty and Excellency, the a Man, and unites it to that eternal Image of God in it ; how to be cloatbed Spirit; and fo, as the Original Was high with Humility, and to put on tbe Urna- and divine, the End is high too.
. It issues ment of a meek and quiet Spirit, that he out of that Fountain, and returns with the accounts his Beauty , how to rule bis own Heart oi Man, to imbosom it felt in that Spirit, that he accounts only true Forii again. And truly, this is the great Extude, and thinks it a greater Vaffalage and cellency oi true Religion above all these Victory to overcome himself than his Things you are bulied about, that it eleEnemy, and esteems it the noblest Re: vates the Spirit of a Man to God, that venge, not to be like to other Men that
it will never rest, till it have carried it frail and broken Vessel of the Body je above to the Fountain-spirit. Our Spirits dissolved into the Elements, the higher are Sparks and Chips (to speak fo with and purer Nature that lodged within it Reverence) of that divine Being; but now should fly upwards to Heaven ; even as they are wholly immersed and funk into the Spirit of the Beasts, being but the the Flesh, and into the Earth by Sin, till prime and finer Part of the Body, not Grice come down and renew them, and different in Nature from the Earth, natuextract them out of that Dunghill, and rally falls down to the Earth with the purify them; and then they are, as in a Body, and is dissolved into the Elements. State of Violence, always striving to But I think, the Consideration of that womount upwards, till they be embodied, or ful Disorder, that Sin 'hath brought into rather inspirited (so to speak) in that Ori. the World, that all Things in Man are fo ginal Spirit, till they be wholly united to degenerated, and become brutilh, both their own Element, tbe Divine Nature. his Affections and his Conversation, that You know Chrift's Prayer, Fobn xvii. carnal and sensual Lusts have the whole That they may be one, as we are one, Dominion over Men ; I say, the serious I in them, and they in me, that they and earneft View of this, might make a may be made perfect in one, ver. 22, Man suspect and call in Question, whe23. Then Spirits have attained the Per-ther or not there be any Difference befećtion, then will tbey rest from their tween Men and Beasts? Whether or not Labours, when they are one with him ; there be any Spirit in the One of a higher this is the only Center of Spirits, in which Nature than in the other ? Truly, it they can rest immoveable. You find all would half persuade, that there is no imthe Defires and Affections of the Saints mortal Spirit in Man, else how could he are; as so many Breathings upward, Pant- be such a Beast all his Time, serving diings after Union with him, and Longings verse Lufts? Can it be possible, might to be intiniately present with the Lord; one think, that there is any Spirit in Men, therefore, a Christian is one after the that can ascend to Heaven, when there is Spirit, groaning to be all Spirit, to bave no Motion thither, to be observed among the eartbly House of tbis Tabernacle Men? I beseech you, consider this, dissolved, and to be cloatbed upon with the Spirit must either ascend or defcend, that House from Heaven: He knows when it goes out of the Body, as now in with Paul, that he is not at Home, though Affection and Endeavour it ascends or he be at Home in the Body, because the descends while it is in the Body; there is Body is that which separates from the an indispensible Connection between Lord, which Partition-wall, he would these, what Way foever the Spirit aims, willingly have taken down, that his Spirit at which Way foever it turns and directs its might be at Home, present with the Flight, thither it shall be constrained to Lord,-2 Cor. vi. 1. EGC. Who knowerb go eternally. Do you think, my Belov(faith Solomon) the Spirit of a Man that ed, while you are in the Body, to bow afcends upward, and the Spirit of the down your selves to the Earibi, to de Beast tbai zoetb downward to the Eartb, fcend into the Service of the Flesh all your Ecclef. iii. 21. Truly, the natural Motion Time, never once seriously to rise up ila of Man's Spirit, should be to afcend up. che consideration of Eternity, or lift up ward to God who gave it : When this
your Heads above temporal and earthly If your Scruglings be to be upward at God, Things, and yet in the close to ascend un- if you have discovered that Blessedness is to Heaven? No, no, do not deceive your in him, and if this be the Predominant of felves, you muft go forward, this Life your Spirit, that carries it upwards in De and Eternity makes one straight Line, ei- fires ard Endeavours, and turns it off the ther of Alcent or Descent, of Happiness or base Study of satisfying the Flesh, and the Misery: And since you have bowed down base Love of the World ; if thy Soul be always, while in the Body, there is no rif. | mounting aloft, on these Wings of holy ing up after it, forward you must go, Delires of a better Life, than can be found and that is downward to that Elemeni, in any Thing below, certainly the Motion which you transformed your Spirits into, of thy Spirit will be in a straight Line up. that is the Earth, or below the Earth to ward : When thou leaves thy Dutt to the Hell, your Spirits hath moft Affinity wi h Earth, Angels waits to carry that Spirit to these, and down they must go, as a Stone that Bolom of Christ, where it longed to the Earth. But if you would delire and liked most to be ; but Devils do arto have your Spirits ascending up to Hea tend the Souls of most part of Men, ven, when they are let out of this Prison, to thrust them down below the Earth, be the Body, take heed which way they turn, caule they did still bend down to the bend and strive, while bere in the Body: Earth,
Verf. 5. For they that are after the Flesh, do mind the
Things of the Flish, &c. THough Sin hath taken up the principal | the Suggestions of his Fleih, againt
and inmoft Cabinet of the Heart of the clear Light and Knowledge of his Man, though it hath fixed its imperial Spirit. The Apple was beautiful to look Throne in the Spirit of Man, and makes on, and sweet to the Tafte, and this enuse of all the Powers and Faculties in the gaged Man : Thus the voluntary DebaseSoul to accomplifh its accursed Desires, ment and Subjection of the Spirit, (which and fulfil its boundless Lusts ; yet it is not was breathed in of God,) unto the Service without good Reason expressed in Scrip. of that Dust which God had appointed to ture, ordinarily under the Name of Flesh, serve it, bath turned into a necessary Slaand a Body of Death, and Men dead in very, so that the Flesh being put in the Sins, are said to be yet in the Flesh. The Throne, cannot be cast out ; and this is Reason is, partly because this was the the righteous Judgment of God upon Man, Rise of Man's first Ruine, or the chiefest that he that would not ferve so good and Ingredient in his first Sin, his hearkening so high a Lord, should be made a Drudge
and Slave to the very Dregs of the Crea Retardment in good, it is the greatest Intion. Partly again, because the Fleih hath citement to evil, it is a Bosom-enemy, in it the Seeds of the most part of these that betrays us to Satan, it is near us, and evil Fruirs, which abound in the World. connatural to us ; and this is the great AdThe moft Part of our Corruptions have vantage Satan hath of a Christian, he hath either their Rise or their Increase from a Friend within every Christian, that bethe Flesh ; the most part of the Evils trays him often. You know the most Parc of Men are either conceived in the of Temptations from without could have Flesh, or brought forth by it, by the Mi no such Force or Strength against us, if nistry and Help of our degenerate Spirits. there were not fome Predispolition in the And truly this is it that makes our return- Fleih, some Seeds of that evil within, if ing to God so hard and difficult a Work, they were not presented with some Suic. because we are in the Flesh, which is like ableness to our Senses; and they being Stubble, disposed to conceive Flame upon once engaged on Satan's Side, they easily any Sparkle of a Temptation ; there are draw the whole Man with them, under a fo many Dispositions and Inclinations in false Colour and Pretence of Friendship: the Body fince our Fall, that are as power- therefore they are said to war against ful to carry us to Excess and Inordinate the Soul, 1 Pet. ii. 11. and they are ness in Affection or Conversation, as the said easily to be set us, Heb. xii. 1. Truly natural Instincts of Beasts do, drive them it is no wonder that the Enemy storm our on to their own proper Operations. You City, when the Out-works, yea, the very know, the Flesh is oftentiines the greatest Ports of the City, are possessed by Trai. Impediment that the Spirit hath, because of cors; Ao wonder Satan approach near the its Lumpishness and earthly Quality. How Walls with his Temptacions, when our willing would the Spirit be, how nimble Senses, our fleshly Part, is so apt to reand active in the Ways of Obedience, if ceive him, and ready to entertain all Obit were not retarded, dulled and clogged jects without Difference, that are suitable with the heavy Lump of our Flesh ? I be to affect them. Spirit indeed is willing, but the Flesh is You see then how much Power the weak, saith Christ, Mat. xxvi. 41. Truly Fleso hath in Man, so that it is no WonI think the great Remiffness, Negligence, der that every natural Man hath this DeWeakness, Fainting of Christians, in their nomination, one after the Flesh, one car: Race of Christianity, ariseth ordinarily nal from the predomining Part, tho' from this Weight that is carried about the worst Part. Every Man by Nature, with them, that it must be some extraordi. till a higher Birth come, may be called nary Impulse of a higher Spirit, to drive all Fler, all fashioned and composed of Us on without wearying. And because of the Flesh, and after the Fleth, even his this Indisposition of the Flesh, we are not Spirit and Mind fleshly and earthly, funk able to bear much of God's Presence in into the Flesh, and transformed into a this Life.(it would certainly confoundMor- brutish Quality or Nature. Now the tality, if so much were let out of it as is great Purpose of the Gospel is, 10 bring ain Heaven) no more than a weak Eye can longst a Deliverer upto your Spirits, for endure to behold the Sun in its Brightness. the releasing and unfettering of them from And then the Flesh, as it is the greatest the Chains of Aeshly Lusts. This is the