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you, but if the Spirit dwell not in you, your Affections or Actions; or that you you are not Christians.

have any real Design and Study that Way, A Word then to the first of these, That but only to please your Flesh, and satisfy a Christian and a spiritual Man are the Customs of the World: Why do you commensurable one to anotber. It is then usurp the Name of Christianity? true, there'are Jews who are not Jews | This is a common Sacrilege, to give that inwardly, but only according to tbe Let- which is holy unto Dogs. Others give ter, Rom. ii

. 28, 29. And so there are it to you, and you take it to your felves. Christians so called, who are but so out-But know, that tho' you please your selves wardly, and in the Letter, who have no and others in this; yet without such a more of it but the Name and visible Aand- Renovation of your Natures, and fuch a ing in the Church ; but we are speaking lincere Study to be inwardly and outwardly of that which is truly that which it is conformed to the Profession and Name called, wbose Praise is not of men but of Christianity, you have not your Praise of God. The Name of a Man may be of God, and him whom God praises, not extended to a Picture ør Image, for some and allows not, he cannot bless for ever. outward Resemblance it hath of him, but I am persuaded, there are fome who are it is not a proper Speech; no more is, it not only in the Letter, but in the Spirit, proper to extend the Name of Christians whose greatest Desire and Design is, to unto the Pictures or Images of Christians, be indeed what they profess; and fuch such as are destitute of this inward Life their Praise is of God, and if God praise You may be properly, according to Scripthem now, they shall be made to praise ture.phrase, Members of the visible Body ; him for ever hereafter : Such are allow. but you cannot have that real and blessed ed to take the Name and honourable Relation to Jesus Christ the Head, which Stile of Cbriftianity unto them. You are fall be the Source of Happiness to all the Christ's, nearly interested in him : And living Members. I wish you would take if you be. Christ's own," he cannot be hap: it fo, and Aatter your selves no more py without you; for such was his Love, with Church-citles, as if these were fuf- that he would not be happy alone in Heaficient Evidences for your Salvation. You ven, but come down to be miserable with would all be called Christians ; but it fears us. And now that he is again happy

. in me you know not many of you the true Heaven, certainly he cannot enjoy it long Meaning and Signification of that Word, alone, but he must draw up his Members the most comfortable Sense of it is hid unto the Fellowship of that Glory. from you. The meaning of it is, That Now the other Thing, that which a Man is renewed by Christ in the Spi- gives even Being to a Chriftian, is, Tbe rit of bis Mind. As Christ and the Spi- Spirit of Christ dwelling in bim. Of rit are infeparable, so a Christian anda spi. this Inhabitation, we thall not say so much çitual Nature are not to be found severed as the Comparison, being strained, will Certainly, the very Sound of the Name yield, neither expatiate into many Notions whereby you are called, imports ano about it. I wish rather we went Home ther Nature and Conversation than is to be with some Desires kindled in us, after found in many: You cannot say that you such a noble Gueft as the Holy Spirit is, have a Shadow of Spirituality, either in and that we were begun once to weary



of the base and unclean Guests that we parated from the Influence of Heaven: lodge witbin us, to our own Destruction. And as Nebuchadnezzar's Soul acted That which I said, That the Spirit is to only in a brutal Way, when driven out a Cbriftian, what the Soul is ta a Man, among Beasts ; 1o the Soul of Man, being if well confidered, might present the ab- driven out from the Presence of the Lord, folute Necessity and the Excellency of niay act in a Way common to Beasts, or this unto your Eyes. Consider what a in some rational Way in Things that conThing the Body is without the Soul, how cern this Life, but it is wholly spoiled of defiled and deformed a piece of Duft it chat Divine Life of Communion with is, void of all Sense and Life, lothsome God; it cannot taste, smell or favour to look upon. Truly the Soul of Man such Things. O! if it were vilble unto by Nature is in no better Case, till this us, the State of the ruinous Soul, we Spirit enter ; it hath no Light in it, no would raise a more bitter Lamentation o. Life in it ; it is a dark Dungeon, such as ver it, than the Jews did over Jerusais described, Epb. iv. 18. Having the lem, or the Kings and Merchants have Understanding darkned, being alienat reason to do over fallen Babylon. Truly, ed from the Life of God, through the we might bemoan it thus, How is the Ignorance that is in them, because of faithful City become a Harlot, Rigbte

the Blindness of their Hearts. You ousness lodged in it, but now Murde: have both in that Word Darkness and rers, lla. i 21. Man was once the Dwel

Deadness; Want of that shining Light ling-place of princely and divine Graces of God in the Mind, so that it cannot dif and Virtues, che Lord himself was there, cern spiritual Things, that makes to our and then how comely and beautiful was eternal Peace : All the Plainness and Evi. the Soul! But now it is like the desolate dence of the Gospel, though it did shine as Cities, in which the Beasts of the Defart a Sun about you, cannot make you see or ly, and their Houses are full of doleful apprehend either your own Misery, or Creatures, where Owls dwell, and Sathe way to help it ; because your Dunge tyrs dance, where wild Beasts cry and on is within ; the most Part cannot form Dragons in the pleasant Places, Ija. xii. any sensible Notion of spiritual Things, 21, 22. and Jer. I. 39. So mighty is the that are daily founding unto them Fall of the Soul of Man, as of Babylon, in the Word. The Eye of the Mind is that it may be cried, It is fallen, and put out, and if it be Darkness, how become the Habitation of Devils, and great is that Darkness? Certainly the tbe Hold of every foul Spirit, and a whole Man is without Light, and your Cage of very unclean and bareful Way and Walk must be in the Dark ; | Bird, Rev. xviii. 2. All the Beasts and indeed it appears, that it is dark Hock now to it, all the Birds of Darkness Night with many Souls,' because if it were take their Lodging in it, since this noble not dark, they could not run out all their Guest 'left it, and took away the Ligle speed among Pits and Snares in the way from it ; for the Sun hath no lined to Destruction. "And from this, woful on-it since that Day: All unclean Affectie Defeet flows the Alienation of the whole ons, all beatly Lufts" all earthly Delires, Soul from the Life of God; that primi all vain Cogitations, get Lodging in this Live Light being ecclipsed, the Soul is fe. House, the Betbel is become a Berb.



07:2:2, obe Houe of God becoine a with the fire of the Spirit, and purges Houle of Vanity, by the continual Re away earthly Lusts, and makes the Love pair of vain Thoughts; the House of of the Heart pure and clean, to burn upTrayer is turned into a L'enof Thieves ward toward Heaven.

This Spirit aid Robbers. 'That which was at firii makes a Christian-foul move willingly toa created for the pure Service and Worship ward God, ia the Ways that seemed most of God, is now a Receptacle of all tie unpleasant : It is an active Principle withmost rebellious and idolatrous Thoughts in him that cannot reft, till it refts in its 2nd Affections; the Heart or every Man Place of eternal Rest and Delight in God. is become a Temple full of Idols. And then the Spirit reforms this House,

Thisis the State of it, and worse than by casting out all these wild Beasts that can be told you : Now, judge if there be lodged in it, the savage and unruly Af. nor need of a better Guest than these. Ofections that domineered in Man; this whar absolute Necessity is there of such a Atrong Man entering in, cafts them out ; Spirit as this, to repair and reform the there is much Rubbiih in old waste Palaruinous Spirit of Man, to quicken and ces, Neb. iv. 2. O how much Pains is it enliginen the darkned Mind of Man ! to cleanse them! Our House is like the Even tbat Spirit, that made it firft a glo. House of these Nobles, Jer. v. 27. Full rious Palace for God; tbat Spirit that of Deceit, as a Cage is full of Birds, breathed the Soul into the formed Clay, and our Hearts full of Wickedness and must repair these. Breaches, and create all Vanity, Jer. iv. 14. Certainly it will be again. Now, when tbe Spirit of Cbrift much Labour to get your unclean Spirits enters into this vile and ruinous Cortage, cast out, that is, the grosser and more palle repairs it, and reforms it, he strikes pable Lifts that reign in you ; but when out Lights in the Heari, and, by a wonder these are gone forth, yet there is much till Eye-salve, makes the Eyes open to Wickedness and Uncleanness in the Heart, tee: He creates a new Light within, of a more subtile Nature, and, by long which makes him behold the Light Thin. In-dwelling almost incorporated and ing in the Gospel; and behold all Things mingled with the Soul ; and this will not are new, bimself new, because now most be gotten out with gentle Sweeping, as forhsome and vile; the World new, was done, Luke xi. 25. That takes away becaufe now appears nothing but Vanity only the uppermoft Filth that lies in the very Perfection of it ; and God looseft; but this must be gotten out new, becaufe another Majesty, Glory, by much washing and cleansing; and Excellency and Beauty shines into the therefore the Spirit enters by Blood Soul, than ever it apprehended. And as and Water. There are Idols in the the Spirit enlightens, so he enlivens this Heart, to which the Soul is much engagTabernacle or Temple; he kindles a holy ed; it unites and closes with them, Fire in his Affections, which muft never Ezek. xxxvi. and these muft be cleansed go out ; it is such as cannot be kindled, if and washed our. There is much Deceit it go out, but by the Beams of the Sun, in the Heart, and this lies closest to it, as the Poet fancied the Veftal-fire. The and is engrossed into it: And indeed this Spirit within the Soul is a Fire to consume will take the Help of Fire to separate it ; his Corruption, to burn up his Dross and for that is of the most active Nature to Yaniry : Chrift comes in like a Refiner,


separate Things of a diverse Nature ; ; stance, 1 Fel. v. s. which enriches and the Spirit must by these take out your beautifies the Soul that hath it, more than Dross. And all this the Spirit will not do all Solomon's Glory could do in his Peralone, bùt honours you with the Fellow. fon ; for better is is to be of a bumble snip of this Work ; and therefore you Spirit with the lowly, tban divide the must lay your Account, that the Operati. Spoil with the proud, Prov. xvi. 19. In on and Reformation of this Houle, for a Word, the Spirit makes all new, puts a lo glorious a Guest, will be laborious in new Man, a new Palhion and Image on the mean Time. But O how infinitely the Soul, which suits the Court of Hea. is that compenled! One Hour's Fellow-ven, the highest in the World; and is Ihip with him alone, when all Strangers conformed to the noblest and highest are caft out, will compense all, will make Pattern, the Holiness and Beauty of the all to be forgotten ; the Pain of Mortih. greatest King. And being lodged within, cation will be lwallowed up in the Plea: o what sweet Fruits is the Spirit daily füre of his Inhabiration : Wben I sball bringing torth to feed and delight the Soul awake I sball be faiiified with thy Like- withal ! Gal. v. 22, 23. And he is not nefs. When he shall take up House ful only a Spirit of Sanctification, but of ConJy in you, it will fatisfy you to the full. Colation roo ; and therefore of all; the in the mean Time, as he takes the Rule most worthy to be received into our and Command of your House, so for the Hearts, for he is a Bofom comforter, present he provides or it, the Provision Job. xiv. 16. when there is no Friend of the Soul is incuinbent on this Divide nor Lover without, but a Soul in that PoGueít: And O how sweet and satisfying Iture of Heman, Psal. Ixxxviii. 18. and in isit : O the Peace and Joy of the Holy that desolate Estate of the Churches, Jer. Ghost, which are the lin:eriainment that Lam. i. 2. Among all ber Lovers se he gires a Soul, where he reigas, and bath none to comfort ber. ver. 17. Spreadhath brought in Righte çurness, Rom. xiving forib ber Hands, and none to conto 17. What a noble Train do:h the Spirit fort bilo rer, 21. Sighing, and none to bring alongst with him, io furnith this comfort ber. : In such a Cafe to have a Houle ? Many rich and coftly Ornaments living and over-running Spring of Comhang over it, and adorn i, to make it fort withiol, when all external and lower like the King's Wife, all glorious vitbini Consolations, like Winter-brooks that such as, the Ornament of a mers and dry up in Summer, have dried up and difquiet Spirit, 1 Pet. iii. 4. which is a appointed thy Expe&ation ; sure this were far more precious and rich Hanging, than a happy Guest, that could do this. O the mult curious or precious Contexiure that we could open our Hearts to receive of corruptible Things ; the Clothing of him! Humility, fimple in Shew, but rich in Sub

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Ver. 9. If so be that the Spirit of God dwell in you. .

Now, if any Man have not the Spirit of Chrift, he is none of his,

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Here is a great Marriage spoken of of Amity with corruprible Duft, hath

Eph. v. that hath a great Mystery found out the way to help this, and in it, which the Apostle propoundeth as make it feasable : And truly, we may the Sample and Archetype of all Mar- conceive the Lord was but making Way riages, or rather as the Substance, of for this greater Mystery of the Union of which all Conjunctions and Relations a- Christ with us, when he joined the Breath mong the Creatures are but the Shadows. of Heaven with the Duft of the Earth; It is that Marriage between Christ and his in this he gave some Representation of Church, for which it would appear this another more mysterious Conjunction. World was builded, to be a Palace to ce. Now,the way that the Wisdom and Love lebrate it into ; and especially the Upper- of God hath found out to bring about this house, Heaven, was made glorious for Marriage, is this; because there wassuch that great Day, where it Thall be folem- an infinite Distance between the only nized The first in order of Time, begotten Son of God, who is the express was made by God himself in Paradise, Character of his Image, and the Brightcertainly to represent a higher Mystery, ness of his Glory, and us finful morthe. Marriage of the second Adam with tal Creatures, whose Foundation is in the his Spouse, which is taken out of his Duft; therefore it pleased the Father, out. bloody Side; as the Apostle imports, of his Good-will to the Match, to send Eph.v. Now there is the greatest Ine. his Son down among Men, and the Son, quality and Disproportion between the out of his Love, to take on our Flih, Parties, Cbrift and Sinners ; fo that it and fo fill up that Distance with his low would seem a desperate Matter to bring Condescendence, to be Partaker of Flesh iwo such distant and unequal Natures to and Blood with the Children.' And now, such a near Union, as may cast a Copy what the Lord spoke of Man fallen, in a to all Unions and Relations of the Créa. holy kind of Irony or Mock, Bebold be tures. But he, who at first made a kind is become as one of us, that Men may of Marriage between Heaven and Earth, truly say of the Son of God, not fallen in the Composure of Man, and joined to down from Heaven, but come down gether an immortal Spirit in such a Bond willingly, Lo be is become as one of us,

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