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Therefore let us give entertainment to the spirit of God, and be where we may have further and further communion with the spirit in fpiritual ordinances. The preaching of God's holy word, (though it be meanly esteemed by the world) it is the miniftry of the fpirit; in the hearing of it, the spirit is given: if we would have the fpirit, let us attend upon the ministry of the fpirit. And let us ftudy Chrift, and make him all and all. St. Paul queftions with the Galatians, faith he, I would know of you,' "how came ye by the spirit? by hearing of Chrift's gospel, or of the law preached?" No, it was by the gofpel: fo that not only the miniftry in general, but the evangelical miniftry that unfolds Christ, and the infinite love of God in Chrift, the excellent condition we have in this world, and look for the world to come. The fpirit is effectual with these thoughts to make us holy and heavenly. The law beats down; but the gospel, especially thefe evangelical truths, make us fpiritual. Therefore we fhould be willing to hear fpiritual points. There are a company of men, that love to hear curious and nice points, and if a minifter be quaint, and fatyrical, and unfold points fuitable to their apprehenfion, they can digeft this: but come to speak of things above nature, of Chrift, and the benefits by him; they are fpiritual, they are remote, and tranfcendent above their nature, that they cannot relish them. But he that hath the spirit of Christ, of all points, there are none like those that unfold Chrift, and the benefits by him, the glory that we hope for by him in

another world.

And let us not grieve the fpirit, but give way to his motions. The fpirit is now among us in his ordinances, knocking at our hearts, and defiring entertainment: let us give way, and not quench the good motions that he stirs up, and the spirit shall be given more and more to us; "The Holy-Ghoft is given to them that obey him." And let us beg the fpirit, God will give his holy fpirit to them that afk him," Luke. xi. As if he fhould fay, the spirit is the best thing God can give; you that are evil, can give good things to your children:" but your heavenly Father hath one good thing instead of all, he will give his fpirit. Therefore, when we find our hearts dead, and dull, and earthly, and bafe-minded, think thus: Alas, I am a lump of flesh now, where is the fpirit of God? certainly if I had the fpirit in me, I could not be as I am. If we love our fouls, we will take this course, we trifle with religion elfe. God doth all by the fpirit, the spirit is Chrift's vicar: here is no need of a minifterial head

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between the spouse and Chrift, the spirit and the spouse are fo near together: there is fuch a conjunction between Christ and his church, that where the spirit is, he ftirs up defires of his coming. Only let us attend upon the means, and ordinances, that he hath left in the church. And let us confider we are not for this life; we are not to live here always: the child in the womb is not for that life, and when it is in the world, it is not for this life; there is a third life that we are for. An imperfect ftate refts not till it come to perfection: our best is behind : let those that are naught, fear the second coming of Christ. Let Herod, and Judas, and the beaft of Rome fear, that fhall" be caft into the burning lake." Let Felix tremble, the corrupt judge, and all that live in corrupt courses. But we that profess ourselves to be chriftians, and hope for better things in another world, let us labour to banish bafe fears and to this end, let us labour to be spiritual, and not to be led by the flesh. "Who

foever is Chrift's hath the spirit of Chrift, or else he is none of his," as it is fweetly, and largely, and heavenly proved, Rom. viii. We have nothing to do with Chrift, unless we have his fpirit, to ftir up motions, and defires of better things than this world can afford.

THE

THE

SPIRITUAL MAN'S AIM;

Guiding a Christian, in his Affections and Actions, through sundry Passages of this Life.

I COR. vii. 29, 30, 31.

"It remaineth, brethren, the time is fhort, let thofe that have wives, "be as if they had none.

"And they that weep, as though they wept not; and they that re"joice, as though they rejoiced not, and they that buy, as though they possessed not;

"And they that use this world, as not abufing it, for the fashion of "this world passeth away."

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HE bleffed apostle, in the former part of this chapter, had given direction in cafes of conscience, being a mán that had the tongue of the learned to speak a word in season to the weary whereupon, (having in his eye greater matters), as his ufe is in almost every epiftle, he calls them from particular cafes, that they fhould not overmuch trouble themselves about them, but mind the main. "The time is fhort, let thofe that are married, be as if they were not," &c. But yet notwithstanding, he gives fatisfaction to the particular cafes; for, as in travelling, it is not enough to know that a man's way lies east, or weft, or north, or fouth, but he must know the turnings and windings, the particulars of the way: So, in religion, it is not enough to know that we must ferve God above all, and love our neighbour

as

as ourselves, &c. These generalities atheists will embrace; and, in pretence of them, fhake off all further study of religion. Our knowledge muft ftand in clearing particular cafes alfo, which being cleared, the way is smoother to heaven-ward; yet notwithstanding, we must not dwell too much on particulars, for here you fee the apostle calls them off" Finally, my brethren, the time is fhort," it remains that we look to the main, &c. "For the fashion of this world paffeth away;" wherein we shall confider two points in general, which I will only name, and hasten to that which followeth.

The first is this, that "A very good way to fatisfy cafes of confcience in particular, is to have in our mind the main."

For there be many that puzzle themselves all their life about this and that particular, and forget the main in the mean time. Let a man look to the main, and he will foon refolve in fuch particulars as these.

Whether it be good to redeem time, to hear a fermon now and then; he will do the thing, and not stand making a case of it; for when he confiders how it helps to the main, the faving of his foul, &c. for which he came into the world, he will easily be refolved.

And fo for fanctifying the Lord's day entirely, many have fcruples, and keep ado; but if they had the love of God in their fouls, and did look to the main, they would see it to be an idle question; for how much conduceth it to the main ?

And fo for converfing with company-are they fuch as are comfortable and cheerful? are they fuch as we may profit by? No, why do I entangle myself, and hinder the main? So we fee Paul, in refolving the particulars, he calls them to the main. "Brethren, the time is fhort;" therefore be in these things as if ye were not, (as we fhall fee prefently in the particulars), "For the fashion of this world paffeth away." This is the reafon why none but a true christian can carry himself moderately in the things of this world, why? because none but a found christian hath a main and a chief end, that sways the ftern of his whole life; he looks to heaven and happiness, and how it fhall be with him afterwards; and he confiders particulars therefore, when another man of neceffity, muft err in particular cafes, because he hath not a gracious aim. You have no

man

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man but a chriftian, but he lofeth himself in the things of this world.

The fecond thing is this, you may fee that "Religion meddles with all matters."

With the world, with marriage, with buying and poffeffing, as we fhall fee afterwards. Saith an atheist, (that grudges that his ways fhould be hindered by that commanding skill of religion which hath to do in all things), What hath the minifter to do with our callings, with lawyers, with tradesmen, or statesmen? What hath the minister to do with these things?

It is true, not with the materials, with the particular matters of those callings; that is left to those that are artists, that have skill in the particulars of their professions in each kind; but a minister hath to deal with these things, as they help to further the main; religion is a skill that fits a man for a further end, for his last end, for heaven. Now, being such a skill, it muft direct every thing fo far as it helps or hinders that.State knowledge, we fay, is a commanding knowledge. Why? because it meddles with all trades. How? hath a statesman skill in this or that trade? No, not in the particular myftery; but he hath skill fo far as he fees what may ferve for public good. Let the fafety of the commonwealth be the law of all trades. The ftate knowledge is the fupreme knowledge, which is for the good of the whole; therefore it cuts off particulars, if they be mifchievous to the whole. So all trades must be told of their faults, as they are blemishes to religion; for we must not be fo in this or that trade, fo as to forget we are christians; and therefore we must hear meekly the word of God, when it meets with our particular callings.. We fee Paul meddleth with buying and felling, with marriage, &c. How? as far as they might hinder the main. "Finally, my brethren, the time is fhort, and the fashion of this world paffeth away." Therefore be not over-much in these things.

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It is the fupreme reafon, the main reason that makes for religion, as I faid before of ftate knowledge. There is a fupreme law; yet though that be fupreme in regard of inferiors, there is one above that. That is the chief law, the chief reason of all that makes for religion; there be many párticular reasons that make for this and that, ay, but religion faith the contrary; and then that muft rule, that is the fupreme. Now, I come

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