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what a Strife and Contention there is a Beasts. You know what Preheminency mong Men, how to be extracted out of a Man bath over a Beast; there is no such the Dregs of the Muleitude, and set a little wide Ditance among the Sons of Men, higher in Dignity and Degree than they ; as between the lowest and meanest Man how do Men affect to be honourable a- and the chiefest Bealt ; There is a Spirit bove the base ? How do they seek to in Man, faith Elibu, Job. xxxii. 8. be Rich, and hate Poverty? These Dif- immortal, eternal Substance, of a far ferences of Poor and Rich, High and higher Nature and Comprehension. You Low, Noble and Ignoble, Learned and know what Excellency is in the Spirit beUnlearned, the Thoughts of Men are yond the Flesh, such as is in Heaven be wholly taken up with : But there is one yond the Earth, for the one is breathed great Difference, that is most in God's from Heaven, and the other is taken out Eye, and is both substantial and eternal, of the Dust of the Eartb ; the one is corand so infinitely surpasseth all these Differ- ruptible, yea Corruption it self, the other ences that the Minds of Men most run out incorruptible. How

swift and nimble arę upon; and it is here, the great Difference the Motions of the Spirit, from the one between Fless and Spirit, and them that End of Heaven to the other? How can are afier the Fles, and them that are it compass the Earth in a Moment? Do after the Spirit. This is of all other but look and see what a huge Diffemoft considerable, because wideft, and rence is between a beautiful living Body, durableft. I. fay, it is the widest of all, for and the same when 'tis a dead Carcase, rotall others put no great Difference between ten and corrupted ? It is the Spirit dwel. Men, as Men; they do reach the peculiar ling within, that makes the Odds, that Excellency of a Man, that is, the true and makes it active, beautiful and comeproper and good of his spiritual and im ly; but in the Removal of the Spimortal Part; they are such as befalls a. rit, it becometh 'a Piece of the most like to good and bad, and so cannot have defiled and loathsome Duft in the either much good, or much evil in them. World. I bave seen Folly set in great Dignity, Now, I say, such a vast and wide Difand Princes walking on Foot, Ecct

. x. ference there is between a truc Chriftian 6, 7. Then certainly, such Titles of Ho- and a natural Man, even taking him in nour and Dignity, such Places of Eminen- with all his common Indowments and Excy, erected above the Multitude, have cellencies; the one is a Man, the other a little or nothing worth the Spirit of a Man Beast, the one is after the Flesh, the other in them, seeing a Fool, a wicked Man, is after the Spirit. It is the ordinary 1; capable of them, as a wife Man or a Compellation of the Holy Ghoft, Man princely Spirit ; and so of all others, they being in Honour, and understanding do not elevate a Man, as a Man, above or not, is like the Beasts that perille, Pral. thers. A poor, unlearned, mean Man xlix. 20. and Psal. xciv. So Under. may have mére real Excellency in him, stand ye brutis among tbe People, &c. than a rich, learned, and great Person. and Psal. xcii. 6. The brutis Man unBut this draws a substantial and vast Dif- derstands not rbis : And Eccl. iii. 18. ference indeed, such as is between Flejb That they themselves, may know that they and Spirit, such as is between Men and are bui Beasts. Therefore you find

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the Lord often turning to Beasts, to in ture; whereas the proper native Sphere fenfible Creatures, thereby to reprove the of the Spirit's Motion and ComperehenFolly and Madness of Men, isa. i. 2. lion, is as large, as its Endurance, thar is,

and Jer. viii. 7. Man hath two parts as long as Eternity, and as broad as to min him, by which he hath Affinity to the reach the Infiniteness of God, the God of

two mott diftant Natures, he stands in the all Spirits. Now, through the Slavery and Middle between Angels and Beasts; in Bondage of Mens Spirits to their Flesh, his Spirit he riseth up to an angelick | 'tis contracted into as narrow Bounds, as Dignity, and in his Body he falls down this poor Life in the Flesh ; he that ought to a brutish Condicion. Now, which of to look beyond Time, as far as Eternity, these harb the Preheininency, that he is? | and hath an immortal Spirit given for that If the Spirit be indeed elevated above all | End, he is now half blind; the Eye of sensual and earthly Things, to the Life of the Mind is so over-clouded with Lusts Angels, that is, to Communion with God, and Pallions, that it cannot see far off, not then a Man is one afier the Spirit, an so far as to the Morrow after Death, Angel incarnate, an Angel dwelling in not so far as to the Entry of Eternity, Fleih ; buc if his Spirit throw it self down And truly, if you compare the Context,

the Service of the Flesh, minding and you will find, that whosoever doth not savouring only Things sensual and vilible, give all Diligence to add to Failb, Ver. then indeed a Man puts off Humanity, and tue, to Vertue, Knowledge, to Knowhath affociated himfelf to Beasts, to be as ledge, Temperance, to Temperance, Paone of them. And indeed, a Man made tience, and to Patience, Godlinefs, &c. thus like a Beaft, is worse than a Beart, He that is not exercised and imployed 4-. because he ought be far better. It is no bo'lt this Study; how to adorn his Spirit Disparagement to a Beast to mind only with these Graces, how to have a Victory the Pleih, but it is the greatest Abale over himself and the World, and in rement of a Man, that which draws him (pect of these, accounts all Things, bedown from that higher Station God had ride, indifferent, such a Man is blind , and fet him into, to the loweit Station, that leeth not far off; he hath not gotten the of Beasts ; and truly a Nebucbadnezzar Sight of Eternity, he hath not taken up among Beasts, is the greatest Beast of all, that everlasting Endurance, else 'he could far more brutish than any Beaft. Now not spend his Time upon Provision for such is every Man by Nature, that the Lufts of the Flesh, but he behoved to which is born of the Fles, is Fleje i lay such a good Foundation for the even Man, as he comes out of the Womb, Time to come, as is here mentioned : If is degenerated, and fallen down into he saw afar off, he could not but make this brutish Estate, to mind, to favour, Acquaintance with those Courtiers of Heato relish nothing, but what relates to ven, which will minister an Entrance inthis Aeshly or temporal Being. The to that everlasting Kingdom. . But truly, utmost Sphere, and Comprehension of while this is not your Study, you have no Man, is now of no larger Extent than this purpose for Heaven, you see nothing but vifible World, and this present Life : He whatis just before your Eye, and almost is blind,' and feetb not far off, 2 Pet. toucheth it ; and so you favour and mind i. 9. Truly, such is every Man by Na only what you see.

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Is not this then a wide Difference beo | Rottenness, such as comes out of Sepultween the Children of this world, and the chres opened, in all these works of the Children of God? Is it not very subftanti. Flesh, till once a new Spirit be put in you, al? All others are circumftantialin respect and your Natures changed; no more than of this, this 'only puts a real Difference you can by Eloquence persuade a fick in that which is best in Men, viz. their Man, whose Pallate is poffeffed with a Spirits. The Excellency of Nature is vitiated bitter Humour, that such Things known by their Affections and Motions; so as are suitable to his vitiated Taste, are are these here, the Spritual Man savours indeed bitter ; or make a Swine to believe Spirital Things, the carnal Man car that the Dung-hill is stinking and unpleanal Things; every thing fympathizes with fant. Truly it is as impossible to niake that which is like itself, and is ready to the Multitude of Men to apprehend, to incorporate into it: Things are nourished relish or favour any Bitterness or Loathand preserved by Things like themselves. fomness in the Ways and Courses they You see the Swine embraces the Dung follow, or any Sweetness and Fragrancy hill, that Stink is only a favoury Smell to in the Ways of Godliness, till once your them, because 'tis suitable to their Nature: Taftes be rectified, your Spirits be tranf But a Man hath a more excellent Taste formed and renewed. and Smell, and he favours finer and sweet And indeed, when once the Spirit is er Things: Truly it cannot choose, but renewed, and dispossessed of that malig. that it must be a Nature more swinish, or nant Humour of Corruption, and fleshly brutish than a Swine, that can relish and Affection, that did present all Things, favour such filthy abominable Works of contrary to what they are, then it is like the Flesh, as abound amongst some of you. a healthful and wholsome Pallat, that The Works of the Fleso are manifej, tastes all things as they are, and finds Gal. v. 19. And indeed they are nianifest bitter bitter, and sweet sweet ; or like a upon you, acted in the very Day-time, round Eye, that beholds Things just as out-facing the very Light of the Gospel; they are, both in Colour, Quantity, and you may read them, and see if they be Diftance: Then the Soul lavours the not too manifest in you. Now, what a weet Smell of the Fruits of the Spirit, base Nature, what abominable and brutish Verse 22. Love, joy, Peace, LongSpirits must possess Men, that they ap- suffering, Meekness, Temperance, &c. prehend a Sweetness and Fragrancy in these These are fragrant and sweet to the Soul. corrupt and sticking Works of the old and as a sweet Perfume, both to the PerMan? O how base a Scent is it, to son that hath them, and to others round smell and savour nothing but this present about him, and to God also ; these cast a World, and Satisfaction to your Senses? Savour, that allures a Soul to seek them, Truly your Scent and Smell, your Relish and being pofTefled of them, they cast a and Tafte, argues your bale degenerate and sweet Smell abroad to all that are round brutish Natures, that you are on the about, and even as high as Heaven ; a worfe side of this Division, after tbe Soul that hath these planted in it, and Flesb. But alas, it is not posible to per-growing out of it, is as a Garden in suade you that there is no Sweetness, no closed to God. These Fruits are both Fragrancy, nothing bur Corruption and pleasant and sweet to the Soul that eats

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them, and as the Pleasantness of the Apple, the World, you are of the Spirit; and allured Man to taste it, and Sin, so the Beau- this is better than to be rich, wise, great ty and Sweetness of these Fruits of the and honourable : God hath not given Spirit

, draws the Spirit of a Man after you fuch Things as the World go mad them; he hath found the Savour, and seen after ; but envy chem not, he hath given the Beauty, and this allures him to taste you better Things, more real and substan. them, and then he invites the well-beloved tial Things, that makes you far better and to come and taste also, to eat of these more exellent. Fruits with him. We might instance this ! But then, this Difference, as it is the in many Things, a Christian relishes more widest, so it is the durableft ; as it is subSweetness in Temperance, in beating ftantial here, so it is perpetual hereafter. down his Body, and bringing it into Sub- When all the other Differences between jection, in abstaining from Aeshly Lufts, Men Mall be abolished, this alone shall than a carnal Man tastes in the most ex- remain ; and therefore you have it in the quifite Pleasures that the World can af. next Verse, To be carnally minded is ford. A Christian he favours a Sweet- Death, but to be Spiritually minded is ness in Meekness and Long-suffering, he Life and Peace. This Division that is hath more Delight in forgiving, and for- begun here, shall grow wider for all Eterbearing, and praying for them that wrong nity ; there shall be a greater Difference him, than a natural Man hath in the ac- after this Life, and a more sensible Sepacomplishing of the most greedy Desires of ration: Death and Life, eternal Death Revenge. O what Beauty hath Gentleness, and eternal Life, are the two sides of this Goodness and Patience, in his Eye? What Difference, as it shall Ihortly be stated, Sweetness is in the Love of God to his When all other Degrees and Distances of

Tafte? How ravishing is the Joy of the Men Thall be blotted out and buried in Holy Ghost? How contenting that eternal Oblivion, there shall no Vestige Peace that pafleth Understanding? These or Mark remain, of either Wisdom, or are Things of the Spirit, that he minds Riches, or Honour, or such like, but all and savours. Know, Christians, that it Mankind shall be, as to these outward is to this ye are called, to mind thele Things,levelled and equalized; this one un Things moft, and to seek them moft ; seen and neglected Difference in the World, beware left the Deceitfulness of Sin in-sthall appear and shine, in that Day when tice you, through the treacherous and de- ibe Lord maketb up bis Jewels; tben ceitful Lusts that are yet living in your be will discern between ibe Rigbteous Members. If you indeed mind these and the Wicked, between bim ibat fearThings, and out of the Appprehension eth God, and bim tbat feareth bim not, of the Beauty and Savour of the Sweet. Mal. iii. 18. The carnal and spiritual ness, and Smell of the Fragrancy of them, Man haye opposite Affections and Mowould be content to quite all your cor. tions ; the Spirit of the one is on a Jourrupt Lufts, for to be posested with ney or Walk upward, after the Spirit, them, then you are on that blessed ard and the Spirit of the other is on a Walk happy Side of this great and fundament- downward, towards tbe Flesb; and the al Division of Men ; you have indeed further they go, the further distant they the Privilege of all others who are not are: The one Mall be taken up to the renewed; whatever be your Condition in

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Company of the Spirits of just Men made break off his Way, from the common perfect, and to the Fellowship of Angels, Course of the World, it doth not appear the other shall be thrown down into the to be so different from it, as to convince Fellowship and Society of Devils : And himself and others; but if his Face be to. truly it is no wonder it fall so low, for wards Jerusalem above, and his Heart: all its Motions in the Body was down thitherward, certainly he will be daily ward, to the fulfilling of the Lults of tbe moving further from the World, till the Flesb. Thus you see the Difference will Distance be sensible - both to himself and grow wider and more sensible than it is others; he will be more and more transyet between the godly and ungodly; informed and renewed, till at Length all be this World it-doth not fo evidently appear, changed. No wonder then, that these as it will do afterward. As two Men, wo cannot meet together in the End of that leave one another, and have their their Course, whose Course was so opFaces on contrary Airts, at the · Begin- pósite : Though wicked Men will defire ning the Distance and Difference is - not so to die ibe Death of the Righteous, yet great, and so sensible ; but wait a little, and it is no more possible they can meet in the the further they go, the further they are End, than Hell and Heaven can reconcile distant, and the wider their Separation is. together, because they walk to two conEven so, when a Chriftian begins to 1 trary Points.

SERMON XIX.

Verse 6. For to be carrally minded, is Death: But to be

Spiritually minded, is Life and Peace.
IT : at

that scarce can Similitudes or Com- Art can break or loose. The Beginning parisons be had to shadow it out unto us ; of Eternity is continually united to the 'tis a Dream, a Moment, a Vapour, .a End of Time; and you know all the inFlood, a Flower, and whatsoever can be finite Extension of Eternity is uniform, more fading or perishing ; and therefore it admits of no Change in it from better it is not in itself very considerable, yet to worse, or worse to better; and therein another respect it is of all Things the fore the Beginning of our Eternity, most precious, and worthy of the deep- whether it be Happiness or Misery, is but eft Aitention and most serious Consider. one perpetuated and eternized Moment, ation; and that is, because it is linked fo to speak. Seeing then we are into the unto Eternity ; there is an Indiffolvable Body, and sent unto the World for this

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