Meditations, Meditation 87
87
The man who intends deseruedly to get the name of a Christian, hath vndertaken a worke called mortification, a denying of vngodly lusts, euen a dying to sin, that he may liue in the spirit of Christ. He that purposeth the end, must likewise intend the meanes, els his purpose is not effectual, and is not indeed a purpose of the end. Now if hee seriously intend to vse the meanes, a speciall part of that meanes will bee a true search and notice of the lustes which he must denie, and chiefly of the chiefest; which excell in force, or in height of corruption. For this must he looke into the nature of man in generall, into the nature of the men of that countrie or place where he dwelles, and into the custome (which is also a nature) of men at that time when he liues, and especially into the mā, which is himself. This being done, let him take the rule of the law, & lay it on mā thus distinctly cōsidered; & he shal find both wherein lust hath bowed mankind in general from that rule, & wherein eminently & especially men of that country men of that time, and wherein his owne hart. And this being found, he hath then his worke before him, he sees what hee must generally denie, and what parts of the generall with his chiefest strength he must resist; and what he thinkes fit to resist himself, let him also prouoke others, to resist the same. If wee make not this search at all, lust may come to our harts not known to be lust, but in the shape of righteousnes, or at least, couered by custome frō appearing to be vnrighteousnes, and so may be admitted. If wee make this search, and that but general, we may indeed find al vices and so may bee mooued to make a general resistance to al. But yet if we make not a different resistance, that is, more setled & strong against the stronger, (such as are those of our nation, time & person) by not matching them, wee our selues are ouermatched, and so ouer maistered. This knowledge as it is in it selfe necessarie, so it may be knowne to be such, because our mercifull God, by a long succession of Prophets, taught and imparted it to man. Hee sent early and late his faithfull messengers to tell Iacob his sinnes, and Israel his transgressions, to disswade the wicked that he turne from his wickednesse, and liue. And as those Watchmen of God, marked the accesse and inroade of sinnes, to giuegive warning both to thē selues and others, that they should not perish in the deluge of vices; so should there be a perpetuall watch kept by the Saints and seruants of God, ouer themselues and others, that they may not bee ignorant of Satans policies; that the Foxes bee taken betimes, which destroy the Vineyard; and that all leauen of errours or maliciousnesse may be purged, as soone as mixed. And indeed what worke doth more profitablie imploy the skilful master-builders and edifiers, then the finding and repairing of the ruines of the Citie of God? That is building indeede, to bring a stone into a decaied place, not to fill vp that which is already full. That is most properly fortifying, which giues strength, to the place that needeth it, not to that which is alreadie safe. wherefore let both Prophets and people labour herein, vntill time shal be no more, that the breaches of Ierusalem may bee both found and repaired; that the enemie bee kept out at his places of aduantage, that Satan may hauehave no new engin, but that there may be a defence readie against it; vntill our Lord Iesus, the founder and foundation of his Church appeare. Who now building by the Ministerie of his Prophets, will then commend and exalt those that hauehave been the wise and faithfull builders, and will lift vp the whole Citie once perfectly built into the safetie and blessednesse of his owne presence, for euer and euer.
The Spirit and the Bride say, Come, euen so, come Lord Iesus.