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Light makes a larger Discovery of what | Flesh, and Corruption that dwells in you, is disordered and defiled in the House ; then, I fay, the Lord he calls and accounts therefore fuch, upon the hearing of the ac- you, not carnal but spiritual : Though cursed Efate of Men in Nature, of their there be much Carnality in you, yet he natural Rebellion against God, and God's denominates from the better Part, not Displeasure against them, they are most from the greatest Part, you are not ready, I say, to applysuch Things to after the Flesb but after the Spirit. themselves, to the weakning of their own | Though Isaac be a weak young child, Hands, and sadning of their Hearts ; as and Ismael the Son of the Bond-woman the upright heartet Disciples were more be a strong Man ; yet thou are in God's ready to take with the Challenge of be Account esteemed according to the Protraying Chrift, than the false-hearted Jumise, which shall be the Ground of thy das : Therefore the Apostle prevents Stability : Isaac muft abide in the House such an Abuse of the Doctrine, by mak- for ever, and grow stronger and stronging Application of the better Part unto er, and ifbmael must be cast out and the Romans ; but for you, ye are not of grow. weaker and weaker : The one is the Flejb, &c. Indeed, Self-examination ordained for Destruction, and so is called is necessary, and 'tis like the chewing of the old Man, drawing near to its Grave, the Meat before it be sent into the the other for Life ; and fo is a new Man, Stomach, it is as necessary and precedent renewed Day by Day. Thus they are before right Application. I wish that in God's Promise, and you would learn every one of you would conlider well thus to look upon it, not according to what this living Word concerns you. It is their present Inequality in Strength, buc the Ground of all our' Barrenness.; no that future Inequality, and Difference, Man brings this Home to himself, which which is wrapt up in the Promise of God, is spoken to all: But truly the Lord speaks, and she Seed wbereof is in you. to all, that every Man may lpeak to him As there is a woful Penury and Scantiself, and ask at his own Heart, whac is nefs of Examination in the most part of myConcernment in it? What is my Men, who are wholly spent withour, and Portion ? As for you whom the Lord take no Leisure to recognize their own liauh puc .upon this Search of your selvęs, Souls ; so there is a miserable Excess, and and hath once made you to find your hurtful Superfiuity of Examination and felves in the black Roll of Perdition, un Disputation among many of God's Chitder the Hazard of the eternal Weight of dren, who are always in ReHection, and · God's Displeasure, and there hath shewed almoft, never in Action; fo much oji
unto your Souls a Way of making Peace knowing what is, that they take noc with God, and a Place of Refuge in Jesus much Leisure to do, or pursue wat is Christ, which hath sometimes refreshed not. Truly, I think when the Apoftle and eased your, Hearts, and only was commands us, to examine, whetber wie able to purify your Consciences, and be in tbe Faith, and prove our selves, calm the Storms that did arise in them; he did not mean, to make it our perpe if it be henceforth your Stúdy, To walk to cual Exercise, or fo. to press it, as we please him, and this Engagement be on should not endeavour to be in the Faith, your Hearts, to make no Peace with the till we know wbether we be in it : Thai
were no advancing Way, to refuse to go parison one with another : Each of them on in our Journey., 'till we know what caft abroad a Light to see the other by. Progress we have made, as the Custom Therefore it is that the Apostles do freis. But simply and plainly, I think, he quently remind the converted Gentiles, intended to have Chriftianity begin at Ex. 1 of the wretched Eftate the World lies amination, as the first returning of a into, and themselves once were into. You Soul must needs be upon some' Enquiry see it, I Cor. vi. 11. And sucb were and Search of the way, and Knowledge Some of you; but now you are wasbed, upon Search, that our former Way was And, Epb. ii. 1. You wbo were dead in wrong, and this is only right. But if Sins batb be quickred. There is not this be the Porcb to enter in at, will you any Thing will more commend unto a lit down and dwell in it, and not go on Christian the Grace of God towards him, into the Palace it self? Because you must nor to look abroad round about him, begin to search what you have learned and take a View of the whole world, wrong, that now you may unlearn it, lying in Wickedness; and then to look will you be ever about the learning to backward to what himfelf once was, and know your Condition; and by this Means compare it with what the free Grace of never attain to the Knowledge of the God hath made him. O what a Soul Truth? But when you have upon any En ravishing Contemplation is that! i Fob. quiry found your selves out of the Way, v. 19. And we know that we are of you should not entertain that Dispute long, God, and tbe whole world lies in Wickdur hearken to the plain Voice of the edness: How doth this heighten the Gospel chat founds unto you, Tbis is tbe Price of Grace, and how much doth it Way, walk in it ; I am the Way, faith add to a Soul's inward Contentment, to Chrift, entèr at me, by believing in me: think what it was of itself, and what it Now, once having found that you are would undoubtedly have been, if not Unbelievers by Nature, to suspend be thus wonderfully furprized! One ured allieving, till you prove whether you be in ways to look to those below him, that he the Faith, is unreasonable and impossible ; might not envy those above him. for certainly having once found your it might do well here; when a Chriftian selves void of it, you must first have it, is grieved and difquieted, because he hath before you know that you have it, you not attained to that desired Measure of muft first apply to Action, and afterward the Image of God, and Fellowship with your Examination shall be more easy. him, to čast a Look about him, to the
But I would tell a more profitable Im- miserable and hopeless Eftate of so many provement of such Representations of the Thousands, whù have the image of Safinful and miserable Estate of the ungodly tan so visibly engraven on them, and World, than you use to make of ú: And, have no inward Scirring after this blessed I think, it is that the Apostles imend, in Image ; and reflect a little backward, to the frequent turning the Eyes of Saints a- the Hole of the Pit whence he was taken, bout, to the accurled State of the World ; to look upon that primitive Estate thas partly confolation, and partly fome Grace found him into, fo lothsome as Provocation to suitable Walking. Things is described, Ezek. xvi. Would not fuch that are opposite are best known by Com-la double Sight, think you, make him
break our in Adui acon, and be power found all again, by your walking after ful to silence and compose his Spirit? O the Course of the World: Conformity to to think, that I was once in that black the World is a Confusion of what God Roll of these excluded from the King. hath separated ; his infinite Grace translatdom ! such were some of you; and then ed you from that Kingdom of Darkness to to consider, that my Name was taken Light. Othen walk in that Light, as out, and waihed by the Blood of Chrift, Children of Light ! Are you such ? Own to be enrolled in the Register of Heaven : your Stations ; consider your Relations, What an aftonishing Thing is it! You and make your selves ashamed at the see in Nature, God hath appointed Con- very Thoughts of Sin. He points out trarieties and Varieties to beautify the the deformed and ugly face of the ConWorld ; and certainly, many Things versation of the World, that you may fall could not be known how good and be in Love with the Beauty of Holiness, as. neficial they are, but by the Smart and the Lacedemonians were wont to let Hurt of that which is opposite to them : their Children see their Slaves drunk, that As you could not imagine the Good of the brulish and abominable Posture of such Light, but by some sensible Experience of in that Sin, might imprint in the Hearts the Evil of Darkness. Hear, you could of their Children, a Detestation of such not know the Benefit of it, but by the a Vice. Certainly, the Lord calls you to Vexation of Cold. Thus he maketh one mind often what you have been, and to commend another, and both to beau- what the World about you is ; not to en. rify the World. It is thus in Art, Con. Igage you to it, but to alienate your trariety and Variety of Colours and Minds from the Deformity of Sin, and Lines make up one Beauty : Diverfity to commend to you the Duty of Obediof Sounds make a sweet Harmony. Now, ence. You would learn to make this holy this is the Art and Wisdom of God, in Use and Advantage of all the Wickedness the Dispensation of his Grace, he setteth the World lieth into; to behold in it, as the Misery of some, beside the Happiness in a Glass, your own linage and Likeness; of others, that each of them may aggra. that when you use to hate or despise others, vate another ; he puts Light beside Dark you may rather lothe and dillike your ness, Spirit fore-againft Flesh, that fo felves, as having that same common NaSaints may have a double Accession to ture ; and wonder at the Goodness of God their Admiration at the Goodness and that makes such Difference, where none Grace of God, and to their Delight and was. This were the way to make Gaia Complacency in their own Happiness : of the most improfitable Thing in the He presents the State of Men out of World, that is the Sins of other Men ; Chrift, that you may wonder how you for ordinarily the seeing and speaking of are translated, and may be fo abundantly them, doth rather dispose us, and incline fatisfied, as not to exchange your Portion us to more Liberty to Sin. Many took for the greatest Monarchs.
on them with Delight, fome with ConThen, I say, this may provoke us, and tempt and Hatred of these that commit persuade us to more suitable walking them, but few know how to speak or Doch he make such a Difference? O do. look on Sin itself with Indignation, or aut you unmake it again! Do not con. themselves, because of the Seeds of it
within them with Abhorrency. I would ration of this, that there are fomse who think if we were circumspect in this, the are delivered out of that Prison, and that worse the World is, we might be the bet. fome have made. Peace with God, and ter; the worse the Times are, we might are no more Enemies but Friends, and spend it better; the more Pride we see, Fellow-citizens of the Saints. If the it "might make us the more humble; the case were left-wholly incurable and demore Impiety and Im purity abounds, it fperate, you had fome Ground to contimight proroke us to a further Distance nue in your Sins and Security ; but now from, and Disconformity with the World: when you hear a Remedy is possible, Thus, if we were wife, we might extract and some have been helped by it, I wonGold'out of the Dang-hill, and suck Ho der that you do not, upon this Door of ney out of the most poisonable Wecd. Hope offered, beftir your selves, that you The surrounding Ignorance and Wicked may be there who are here excepted, nefs of the World might cause a holy But you are not in the Flesb: Since Antiperiftafis in a Chriftian, by making some are, why may not I be? Will the Grace of God unite itself, and work you awake your selves with this-Alarm ! more powerfully, as Fire out of a Cloud, if you had any Délire after this Eand Thine more brightly, as a Torch in ftate, certainly such a Hope as this, the Darknefs of the Night.
would give you Feet to come to JeAs for you, whole woful Eftate is Tus Chrift"; for these are the Legs of here described, who are yet in the Flesh, the Soul, fome Defire of a better. Eftate; and Enemies to God by Nature, I would and some Probability of it conceived by defire you to be ftirred up at the Confide Hope.
If fo be that the Spirit of God dwell in your
of his. BUI
will God in very deed dwell nels, Esprinefs and Worthlessness of Man, with Men on Earth! 2 Chron. vi.. it may be a Wonder to the wisest of An18. it was the wonder of one of the wiseft gels : Ani! what is it, think you, the Anof Men: And indeed, conlidering his in- gels desire to look into, but this incom: finite Highness, above the Height of Healprehenlible Mystery, of the Descent of ven ; his immense and incomprehensible the most High, to dwell among the lowGreatness, that the Heaven of Heavens eft and vilest of the Creatures ! But as camot contain him; and then the Base- Solomon's Temple, and these viGble
Symbols of God's Presence, were but because the Inhabitation or Operatioa of Shadows of Things to come, the Sub- the Spirit in us is the proper Resuli and Stance whereof is exhibited under the Go - Fruit of that glorious Union of our Na. spel ; so that Wonder was but a Shadow ture with him. He took our Flesh, that. or Type of a greater and more real Won he might send us his Spirit. And, o der, of God's dwelling on the Earth now. what a blessed Exchange was this! He It was the Wonder, Mall God dwell with came and dwelt in our Nature, that so he Man, among the rebellious Sons of A. might dwell in us : de cook up a Shop, dam! But behold a greater Wonder since as it were, in our Fyen, that he might Chrift came, God dwelling in Man, first work in us, and make us again conforme personally in the Man Chrift, in wboned to God. ibe Fulness of the God-bead dwelt bo We shall not cut this asunder into many dily, then graciously in the Seed of Chrift, Parts ; you see the Words contain plainly in Man by his Spirit ; and this makes the very effential Definition of a spiMen spiritual, if fo be ibe Spirit of ritual Man, end of a Cyriftian. You Cbrift dwell in you. You heard of the find a spiritual Man and a Christian equi. first In-dwelling, ver. 3. God sending bis valent in this Ver. that is to fay, they are own Son in the Likeness of linful Flej, taken for one and the felf fame Thing, che Inhabitation of the divine Nature in and so they are reciprocal of equal Excert our Flem, which had the Likeness of lin: and Reftrains
every Christian is one if. ful Flesh, but without Sin; for he sancti ter che Spirit, and whosoever is after the fied himself for our Causc. And truly, Spirit is a Chtiftian.; one of Chrift's, this mysterious and wonderful Iohabitation and one after the Spirit is one Thing." is not only, a Pledge of the other, that Now the Definition of the Christian is God shall dwell in finful Men by his Spi-taken from that which really and effen:i. rit ; but, in order of Nature, it hath ally constitutes him such He is one in fome Influence upon the other, without whom the Spirit of Christ dwells; thao which God could not have dwelt in us. makes him One after the Spirit, that makes There is so much Diftance and Dispro him One of Christ's, because it is the Spiportion between his Majesty and us, that rit of Christ. As if you define what a we could not be well united, but by this Man is, you could not do it better than Interveening, God coming down first athus, He is one endowed with a reasonStep into the holy Nature of the Man able Soul. So the Apostle gives you the Chrift, that from thence he might go into very Soul and Form of a Chriftian, which the sinful Nature of other Men. Our fin differenceth from all others. As the Soul ful and rebellious Nature behooved to be is to the Body to make up a Man, so the firft sanctified this way, by the personal Spirit of Chrift is to the Soul and Spirit of In-dwelling of God in our Plem; and 2 Meters to make up a Christian ; as the this had made an easy Pallage into finful Absence or Presence of the Soul makes or us, for bis Spirit to dwell inte us power-un-makes a Man, so the Absence or Presence fully and graciously ; therefore the Spirit of this Spirit makes or unmakes a Christiof Christ is said to dwell in us, Christ's an, for you see he makes it reciprocal. Spirit, aot only because proceeding from If you be Chriftians, the Spirit dwells in him as from che Father ; but particularly.