The Souls Possession of Christ, Sermon 1 – Title page

The Souls Possession of Christ · Sermon 1 – Title page

THE SOVLES POSSESSION OF CHRIST: Shewing how a Chriſtian ſhould put on Chriſt, and bee able to doe all things through his ſtrength.

Whereunto is annexed A SERMON Preached at the Funerall of that worthy Divine Mr. Wilmott, late Miniſter of Clare, in Suffolke.

By T. H.

LONDON, Printed by M. F. for Francis Egleſfield, at the ſign of the Marigold in Pauls Church-yard. 1638.

Imprimatur.

THO: WYKES. Novemb. 11. 1637.

p. 1THE SOULES POSSESSION OF CHRIST.

Rom. 13.4.

The Text.Put yee on the Lord Ieſus Chriſt, and take no thought, or make no proviſion for the fleſh to fulfill the luſts of it.

THE intendment of theſe words is to ſuggeſt into the hearts of the Romanes, The intent of the words.a ſaving meanes, whereby they might bee cheared up to the performance of ſuch p. 2duties, as were required at their hands; and this the Apoſtle doth from the eleventh Verſe to the end of the Chapter: He had told them before, that they ought to put off the old man, and that they ſhould no longer walke in rioting and wantonneſſe; but that they ſhould put on the armour, and walke as Children of the light.

Now becauſe the matter was difficult, either to get more grace, or to performe the duties required of them, oh, might ſome ſay, we know we ſhould labour to ſubdue this ſin, and it becomes Chriſtians to walke comely, holily, p. 3agreeable to Gods will; but it is a hard matter to get grace to doe the ſame.

For anſwer hereunto the holy Apoſtle in this Verſe ſuggeſts a double means, ſaying; 1. A double meanes to ſubdue ſin.Put on Chriſt; 2. Put off all baſe occaſions, and provide not for pride, and luſt, and malice; by theſe you ſhall bee ſtrengthened to performe whaſoever duty the Lord requires at your hands, and to overcome any corruption.

In the firſt means there is, 1. The deſcription of the party that muſt be put on, The Lord Ieſus Chriſt. 2. The application of this party.

p. 4Now if any man aske what is meant by putting on the Lord Ieſus Chriſt; What is meant by putting on Chriſt.I anſwere, to put on Chriſt, is to be conceived in a double ſenſe.

1. Wee muſt put on Chriſt by faith,1 in juſtification, when we beleeve in Chriſt, that our debts are laid upon his ſcore, and his merits are applyed to us; but this is not meant here.

The Reaſon is, becauſe this had beene ſpoken of long before, and it is preſumed that theſe Romanes to whom hee wrote, had beleeved in Chriſt already.

2. To put on Chriſt is ſpoken in regard of p. 5ſanctification, 2as when we finde both many weakneſſes, and much want of grace in us, and unfitneſſe for duties, then wee put on Chriſt to overcome our corruptions, and to quicken up our hearts for the performance of ſuch ſervices as God requires of us. This is plaine, for S^t. Paul having enjoyned them to lay aſide all ſin, as pride, malice, riotous living, and all the workes of the old mā: he exhorts them to put on the Lord Jeſus Chriſt, that they may the better overcome theſe ſinnes and corruptions, and be quickened up to every needfull duty. Hence I obſerve this Doctrine.

p. 6They that have received Chriſt, and are neare to ſalvation, and that have good proofe from Gods word, that the night is paſt, and the day hath dawned in their hearts, even theſe I ſay, have daily need to fetch ſuccour from Chriſt, and grace for the performāce of every ſpirituall ſervice which God requires at their hands.

Our Saviour Chriſt muſt be put on; Doct.hee is to be conceived of, as of a garment, and that in two reſpects; as when a man puts on a garment, 1. he muſt have it fitted for him, and, 2. put it on and apply it to his body, ſo p. 7it is in this place. Note.The Lord Jeſus Chriſt takes meaſure of all the infirmities of his children, and applyes ſutable grace, according to every mans ſeverall neceſſities, as in Pſa. 21.5. Pſa. 21.5.Ps 21:5our Tranſlation hath it, Glory and comely honour haſt thou laid upon him; or, as it is in the Originall, Glory and honour thou haſt fitted for him.

And againe, Chriſt not onelyonly takes meaſure of our infirmities, but alſo he gives ſutable grace fitting for our conditions; as in time of injury, hee gives patience, in time of perſecution he gives courage to ſtand for his truth, and wiſedome to carry p. 8themſelves aright; yea, he ſhapes out mercy and ſeaſonable helpe for every eſtate. The Lord gives not only a fit grace to his children, but alſo he gives a preſent aide & ſtrength to apply that grace; as a man not onelyonly makes his garment fit, but hee puts it on cloſe to his body, and then he is ready for any employment: So it is here, when the grace is applyed, then a Chriſtian is fit to walke with God in a holy courſe; as Luke 24.40. Luke 24.40. Acts 2.3, 4. verſes.Luke 24:40Acts 2:3Acts 2:4compared with the ſecond of the Acts 3, 4. we ſhall ſee that the Lord gives a ſupply of ſeaſonable grace according to our neceſſities: p. 9In Luke the Text ſaith, Stay you in Ieruſalem till you be clad with the Spirit from above; and in the Acts, the Evangeliſt gives the meaning of the former place, and ſaith, The Spirit ſate upon each of them; that is, GOD gave them abundance of grace to fit them for their workes; the Spirit ſpake in them, and they ſpake as the Spirit gave them utterance. The Apoſtles had need of much wiſedome and courage, and therefore GOD gave them abundance of ſpirituall aſſiſtance, as in that place is plaine.

The iſſue of the point is this, Thoſe that are in p. 10the Lord Jeſus Chriſt, have need every day to receive grace and quickening power from him, to enable them to diſcharge ſuch duties as the Lord requires of them.

1. God is the Author of all grace, Reaſ. 1.and we have it not of our ſelves.

2. None of us can maintaine that grace which we have, Reaſ. 2.further than God will enable us.

3. Neither can any man put forth his grace further than GOD will ſtand by him: Reaſ. 3.So then, if the grace bee Gods gift, and if none can maintain and keep his grace when he hath it, further than God enables him, nor can p. 11exerciſe or put forth and uſe his grace aright without divine aſſiſtance, then it is needfull that wee depend upon God for what we have or doe: And if grace and aide to performe any duty, comes onelyonly from the Lord Jeſus, then it is very neceſſary, that wee have daily recourſes to him for the ſame.

The Vſe is, Vſe.to ſhew us how humble wee ought to be in our owne eyes, and with what feare and dread we ſhould walke before God. Can we doe nothing without Chriſt? then walke tremblingly before him, leſt hee take away his Spirit from p. 12thee, and withdraw the comfort of his grace from thy ſoule; for the Lord hath ſcourges enough for thee. The Apoſtle ſaith, Phil. 2.12, 13.Phil 2:12Phil 2:13Phil. 2.12, 13 Let us worke out our ſalvation with feare and trembling, for it is God that workes in us the will and the deed even of his owne good pleaſure; how ought wee daily to feare, leſt hee that now offers mercy, never will offer it more, and leaſt hee that now perſwades the heart, will never perſwade the heart more. If all depends upon the Lord, and wee have no grace except hee give it; and if wee cannot maintaine p. 13our grace, nor have any uſe of it, except hee inable us; then let us bee willing to ſtoope to him in all obedience and ſubmiſſion.

Is it ſo, Vſe. 2.that we have daily need of ſtrength and quickening from Chriſt, then you ſee the fountain opened, oh look up toward heaven upon all occaſions, and have reſort to the Lord Jeſus for the having and continuing of whatſoever grace may bee profitable and comfortable for you. I would not have a Chriſtian only lay hold upon Chriſt to be juſtified by him, no, no, you muſt have your quickening p. 14grace from Chriſt for the performance of every action. This is the excellency of a Chriſtian to be all in all in Chriſt, here in grace, as hee would be hereafter in glory. This is the reaſon why many Chriſtians lay open their nakedneſſe, and why they have ſo many weakneſſes. The ground is from hence; wee have not recourſe to Chriſt for grace; as it is with a ſcanty garment, a great part of the body is naked, becauſe the garment is not able to cover all: ſo grace in our ſelves is marvellous ſcanty; wee have little patience, and are therefore peeviſh at p. 15every turne; a little wiſdome, and little humility, and therefore pride ever and anon lifts up the heart: thus the mouthes of the wicked are opened, and the Name of God is diſhonoured by us, and the reaſon is, becauſe wee doe not reſort to Chriſt to increaſe our ſpirituall growth, and to receive new ſtrength and ability from him to helpe us in all duties, that no offence may be ſeene in our lives and converſations: as a man that hath a long garment, is covered over from head to foote; and as our Saviour counſels the Church of Laodicea, ſaying, Thou art wretched, p. 16poore, miſerable, blinde, and naked, and therefore come buy of mee gold tryed in the fire, Rev. 3.17, 18.Rev 3:17Rev 3:18that thou maiſt be rich, and white rayment that thou maiſt be cloathed, &c. So if we would goe to Chriſt to have our garments lengthened, how chearely and ſweetly might wee walke, beyond all exception of the devill himſelfe?

Now it may be, Queſt.ſome poore ſoule will bee ready to ſay, oh, it is true indeed, I confeſſe there is grace and power enough in the Lord Jeſus to be had; and I have daily need to goe to Chriſt for ſuccour and ſtrength, p. 17but how may I get this grace from Chriſt?

For anſwere hereof conſider two things: Anſ.Firſt, in what regard wee muſt put on Chriſt. What it is to put on Chriſt.Secondly, by what meanes we may put on Chriſt, and fetch vertue from him: If we can apply this, we may walke chearfully for ever after. Now wee muſt put on Chriſt in three reſpects, or three wayes.

1. Put him on as a Saviour, 1that our ſinnes may bee pardoned, and that joy and peace may be continued to us; for there is no pardon of ſinne, no aſſurance of Gods love, no peace of conſcience, no p. 18joy in the holy Ghoſt, but onelyonly from Chriſt. Luke 1.47. Luke 1.47Luke 1:47Elizabeth ſaith, My ſoule rejoyceth in God my Saviour; ſo though wee bee guilty in our lives of the breach of Gods Commandements, and lyable to all his judgements threatned for the ſame, yet let us put on the Lord Jeſus Chriſt to ſave us; and when wee are at odds with God, by reaſon of our ſinnes, let us put on Chriſt, as a peacemaker betweene him and us.

2. Wee muſt put on Chriſt as a Prophet to teach us, and as a Lord to cover all our ſinnes and corruptions for us; for he p. 19comes not onelyonly to ſave us from ſinne, but to give us power to overcome all our ſinnes; as David ſaith, Pſ. 51.12.Ps 51:12Vphold me with thy free Spirit; or, as the word is in the Originall, Lord ſtabliſh me with thy Kingly ſpirit. Hee cals it free, becauſe Kings give great gifts freely: as if hee had ſaid, My heart is very weake, and my affections out of order, and marvellouſly overcome, good Lord give me that Kingly Spirit of thine; and though I cannot command my heart, Lord command thou it; and though I cannot conquer theſe mighty luſts of mine, Lord doe thou p. 20conquer them for mee: Thanks be to God who hath given us victory, 1 Cor. 15.57.1 Cor 15:57through our Lord Ieſus Chriſt, ſaith the Apoſtle; Rom. 8.37Rom 8:37for wee are more than conquerours, through him that loved us: onelyonly here is the difference, men conquer not without loſſe, but we do; Againe, they are not ſure of victory, though they doe fight, but wee are through Chriſt; Heb. 2.14.Heb 2:14For as much as the Children are partakers of fleſh and blood, Chriſt himſelfe alſo tooke part with them, that hee might deſtroy through death him which had the power of death, which is the Devill. See how the Lord Jeſus did conquer p. 21all our enemies by his death, and by his ſatisfying the juſtice of GOD, and domineering over the power and malice of ſinne and Hell for us; Put on Chriſt dying.therefore put yee on Chriſt a dying Saviour, that by vertu of his death Sathan may bee ſubdued and brought under.

3. Put on Chriſt as an anoynted Prieſt, 3that you may bee fitted for every duty which GOD requires at your hands. Wee are made Prieſts to God the Father, through Chriſt; Rom. 1.8.Rom 1:8I thanke my God through Ieſus Chriſt: It is a ſtrange phraſe, as though the prayers and thankes of the Apoſtle p. 20duplicate page p. 21duplicate page p. 22were given up to GOD the Father, in the vertue and power of Chriſt; By whom you alſo as lively ſtones be made a ſpirituall houſe, 1 Pet. 2.4. A ſpirituall houſe.1 Pet 2:4and holy Prieſthood to offer up ſpirituall Sacrifices acceptable to God in Chriſt. The Lord Jeſus is the head ſtone of the corner, and if wee would come to him as a living ſtone, Verſ. 3.Verſe 3. then wee ſhall bee made a royall Prieſthood. OnelyOnly thus much, ſee how Chriſt did triumph over ſinne and hell, it was by the power of his reſurrection; therefore as before wee put on Chriſt dying, Put on Chriſt riſing.ſo now wee muſt put on Chriſt riſing: it is he that p. 23hath the keyes of Hell and death; therefore let our ſoules be enlarged to riſe from the grave of ſinne, and to walke for ever in newneſſe of life.

Some will object and ſay, Queſt.Wee know there is comfort enough in the Lord Chriſt, and he can conquer all our ſinnes for us, and wee ought to put him on daily, but how may we doe this?

The meanes whereby we muſt put on Chriſt,Anſw. The meanes to put on Chriſt.they are three eſpecially.

1. Wee muſt put off ſomething, 1and bee uncloathed, before we can be cloathed upon. Now there are two things to be put off; Firſt, put off p. 24all thy boſome abominations, Put off all ſinnes.and all thoſe menſtrous clothes, which Eſay ſpeakes of, we muſt not liſten after our own luſts, nor be carryed away by the power of corruption: though temptation within comes, and occaſions without ariſe, bee not overſwayed to any ſinne; For by theſe meanes you withdraw your ſelves from the aſſiſtance of the Lord Jeſus, and his Spirit cannot take any place in your hearts, his grace will not worke, becauſe you ſet ſinne on worke.

Therefore let us put off all our darling luſts and corruptions, and whē we have caſheered them, p. 25wee ſhall be fit to receive grace. The Angell ſpake to Ioſhua, Zach 3.3, 4.Zech 3:3Zech 3:4Put off thy filthy garments, and I will give thee change of raimēt; that is, abundance of grace to carry thee on in a good courſe: If wee live in the ſpirit, Gal. 5.25, 26.Gal 5:25Gal 5:26let us walke in the ſpirit. How is that? Let us not be deſirous of vain glory, provoking one another, and envying one another: As if hee had ſaid, If you liſten to pride and vain-glory, you cannot walke in the ſpirit. Chriſt Jeſus muſt bee next the heart; hee will not give you outward honours, and the like, that you may keepe your ſecret luſts; No, no, grace p. 26and Chriſt muſt bee neareſt the ſoule of all.

The ſecond thing that muſt be put off is this,2 We muſt deny our ſelves.we muſt renounce our ſelves. What is that? Wee muſt renounce all ſufficiency and ability that is in us, that wee may bee under the power and aſſiſtance of the Spirit: He that will truſt to himſelfe and his owne ability, never can nor ſhall receive any ſuch ſupply of grace from Chriſt to ſtrengthen him, as otherwiſe God would give, and hee might enjoy; therefore the Apoſtle wiſheth, Oh that I might bee found in him, Phil. 3.9.Phil 3:9not having mine own righteouſneſſe.

p. 27Before, Paul boaſted, that he was a Phariſee; If any man (ſaith hee) hath whereof hee might rejoyce, much more I, circumciſed the eight day of the kindred of Iſrael, and the like: He had a gay coate, and he was marvellouſly proud of it, but when the Lord Chriſt came to ſave him, he rent it all in peeces; hee counted his former garments, and all his furniture as nothing, and caſt all under his feet. No ſouldier puts two Helmets on his head at once, and no man weares two ſhooes on one foot.

It is pretty to conſider it even in nature; as it is p. 28with a boate that ſtands partly upon the ſtreame, and partly upon the ground; ſo long as it is thus the ſtreame cannot carry it; but commit the boat wholy to the ſtreame, and then it glides along eaſily: So it is with our ſouls, while wee reſt partly upon Chriſt, and partly upon our owne ſtrength, and what our parts and wit can doe; the power of our Lord Jeſus Chriſt will never carry us, nor enable us ſo chearefully to goe on in a Chriſtian courſe, as otherwiſe wee might doe. It is true, the Lord hath given us power to doe what hee requires, p. 29but the firſt moving of grace is not in our ſelves; the Fountaine is in Chriſt, and to him we muſt firſt goe, and from him have our graces ſupplyed and ſtrengthened.

Here is the cauſe why many a Chriſtian finding himſelfe weake, and his corruptions ſtrong, is much daunted, becauſe hee lookes onelyonly to himſelfe; and when any temptation ſtirres, and his luſts move, preſently hee begins to quarrell with his owne heart, and ſaith, Never any man had ſuch a heart as I have; by which meanes he is more troubled than before, and pores only upon his ſins, p. 30whereas hee ſhould goe to Chriſt for grace. Sinne in our ſoules is too hard and ſtrong for the power that is in our ſelves, but it is not too hard for the grace that is in Chriſt; hee is the fountaine of holineſſe, and if we looke to our ſelves wee goe to a wrong place; as a child though hee have life in him, yet he cannot walk except his father lead him; ſo we are all ſuch children even the beſt of Gods people, though we have ſome grace, yet Chriſt muſt quicken us by his Spirit, and raiſe us up, and ſupport us by his grace, and then wee can walke chearfully.

p. 31This is the reaſon why many a poore weake Chriſtian walkes comfortably and ſweetly, when many an old ſtander fals often; becauſe when an old Chriſtian hath gotten a little wiſedome and grace, hee thinkes then hee can goe of himſelfe, and then his peace is forgotten; and therefore many times the Lord withdraws his Spirit, and here he fals into this ſinne, and that ſinne gets the upper hand of him; whereas a poore ſoule that ſeeth his owne weakneſſe, and mournes under it, ſeekes earneſtly to Chriſt that hee would raiſe up his heart, and p. 32that hee would ſtrengthen him with his grace, and this man walkes chearfully. While little children are under the Nurſe, they never fall, but are ſafe enough; but when they are gone from the Nurſe, then here they fall, and there they fall; ſometime into the fire, ſometime into the water: So it is with us, while wee goe into the hands of Chriſt, and look for grace from him, all this while, though never ſo feeble in our ſelves, we receive much ſtrength and ſuccour from above; but when wee begin to truſt to our ſelves, & ſay, What need we looke up p. 33to Chriſt now? God hath enlightned us, and pardoned our ſinnes, and given us grace, now we can goe of our ſelves; then we fall moſt ſhamefully, then we are much diſtempered, and loſe all our peace, and all our aſſiſtance from Chriſt.

Suppoſe a childe and old man bee ſwimming, the childe that knowes how to doe it, he commits himſelfe to the Streame, and ſo he ſwims eaſily; but the ſtrong man thinkes hee can doe it of himſelfe, and ſo he ſtrikes with his foot, and will not ſuffer the water to carry him, he ſtands with one foot on the ground, p. 34and ſtrikes the water with the other; (this is not ſwimming, but going) till at laſt hee ſinkes, and is drowned: So it is with a poore ſoule, when hee commits himſelfe to the ſtreame of Gods grace, hee goes on comfortably in a Chriſtian courſe; but when wee reſt upon our own ability, and on what we can doe, the Spirit of grace doth not carry us, nor the promiſe ever aſſiſt us, and how can wee then ſubſiſt, Ier. 10.23.Jer 10:23for it is not in man to direct his owne wayes?

S. Paul ſaith, I live, and yet not I, but Chriſt liveth in mee: That is, I muſt firſt bee (as) dead in p. 35my ſelfe before I can live in Chriſt; ſo ſhould every childe of God ſay, It is not I that have zeale, and quickening of my ſelfe, it muſt bee given me from above.

The ſecond meanes whereby Chriſt may bee put on,2 is this, when the ſoul is once made naked, then Faith takes the Robe, this glorious Robe of Gods grace, and brings it home to the heart; for faith is not onelyonly a hand that layes hold on Chriſt for juſtification, but it is a ſhield alſo that receives vertue from Chriſt, for our farther ſanctification.

Chriſt is the fountaine of all grace, and faith is p. 36the Conduit which conveyes grace from Chriſt to the ſoule. How faith puts on Chriſt.Now faith helpes us in theſe three particular actions.

Firſt, 1it is Faith that cloſes with the ſpirit of grace; in every promiſe of God there is the ſpirit of grace truly and conſtantly, accompanying the ſame; My Word and my Spirit both goe together; as our Saviour ſaid, The words that I ſpeak are ſpirit and life. Now when the ſoule of a Chriſtian can cloſe with the promiſe, it cloſeth alſo with the grace in the promiſe; They that are in Chriſt are one ſpirit with him. Rom. 8.10Rom 8:10If the Spirit of Chriſt bee in p. 37you, the body is dead, becauſe of ſin, but the Spirit is life for righteouſneſſe ſake, ſaith the Apoſtle, Wee have moſt great and precious promiſes given to us, that by them wee ſhould be partakers of the Divine nature. Where we ſee, that the Spirit of Chriſt accompanies the promiſes; & therefore laying hold upon the promiſes, we cloſe with the Spirit; and hereby come to bee partakers of the Divine nature. I compare the Spirit of grace to the Seale, and the ſoule to the Waxe, and Faith is the hand which ſets on this Seale. By faith we cauſe the ſpirit to worke and fit p. 38its particular aide and reliefe, for the leaving of any impreſſion of grace upon the ſoule.

The next worke of Faith is this, 2it not onelyonly cloſeth with Gods Spirit in the promiſe, but it looks at that particular grace in Chriſt which we ſtand in need of, that it may bee wrought in our hearts; as if a man want patience, or love, wiſdome, humilitie, or the like, Faith cloſeth with the promiſe, and brings the ſame ſtampe into the ſoule, which is in the promiſe, as in thoſe two places; Iohn 1.16. Of his fulneſſe have wee all received grace for grace; Ioh. 1.16.John 1:16that is, whatſoever p. 39grace is in Chriſt, we doe receive the ſame from him; As hee was patient, he makes us ſo; as he was wiſe, and meeke, and holy, he makes us ſo: as in a Seale, looke how many letters be upon the Seale, ſo many ſtampes will be left upon the waxe. Faith lookes at all the particular graces that are in Chriſt. As the ſame power that is in the head, is alſo in the eare, and eye, and hand: So the ſame Holy GHOST which wrought grace in the humanity of Chriſt, workes patience in adverſity, and courage to beare perſecution; and in ignorance, it enlightens a mans eyes, p. 40and makes him looke to Heaven.

That is a notable place, 2 Cor. 3. where the Apoſtle ſaith, 2 Cor. 3.18.2 Cor 3:18We all behold as in a mirror the glory of the Lord with open face, and are changed into the ſame Image; from glory to glory, as by the Spirit of the Lord. The glory of the Lord is nothing elſe but the glorious grace of God; and beholding it, is, when we ſee the glorious grace given to Chriſt: and againe, the ſame Spirit that made Chriſt meeke, and wiſe, and holy, the ſame Spirit makes us poore in ſpirit, and meeke-hearted, like to him. Therefore looke not p. 41onelyonly on Chriſt for grace in generall, but for particular ſtrength and aſſiſtance in every performance.

3. The laſt act of Faith is, 3it not onelyonly cloſeth with the promiſe, and the Spirit in the ſame; it not onelyonly lookes at that particular grace which is in Chriſt: but faith drawes vertue from the Lord Jeſus, that ſo grace may be imprinted in, and conveyed into the ſoule; therefore ſaith the Prophet, With joy ſhall yee draw water from the Well of ſalvation. Eſay 12.3.Isa 12:3He doth not onelyonly ſay, there is water therein, but we may draw water from thence, and faith p. 40duplicate page p. 41duplicate page p. 42doth it thus; when a ſinner with full perſwaſion ſettles himſelf with what God hath promiſed, it ſhall be done to the ſoule for the good therof, as in Ezech. 36. A new heart will I give you, Ezech. 36.26, 27.Ezek 36:26Ezek 36:27and I will put my Spirit into your hearts, and cauſe you to walk in my wayes. He doth not onelyonly give grace, but quickens that grace, and cauſes men to walke holily and ſweetly.

Nay further, if Faith findes the heart dejected, and unfit to pray, ſee how it gripes and layes hold on the promiſes, ſaying, Lord, I finde my ſoule dead in the performance of duty, and marvellous p. 43untoward, and awke to a holy life. Lord, thou haſt ſaid thou wilt cauſe thy people to walke boldly in thy way, oh give mee courage, and life, and quickening. As that poore woman by touching the Hemme of Chriſts garment, drew vertue from him; ſo faith layes hold upon the hemme of Chriſts garment, and gaines refreſhment.

3. The third and laſt meanes to put on Chriſt, 3is this, having thus denyed our ſelves, our owne luſts and ſufficiency, and having cloſed with the promiſe, and the ſpirit of grace in the ſame, the laſt meanes is meditation, that p. 44is, when the ſoule turned it ſelfe wholly to that grace which is in Chriſt it pores not altogether upon ſinne and corruption, for then you goe of from Chriſt. This meditation keepes the ſoule upon the ſtreame, as faith caſts it upon the ſtreame. As the branch cannot bring forth any fruit, Ioh. 15.4.John 15:4except it abide in the Vine, no more can yee, except yee abide in me. Now wee abide in Chriſt, when the eye is ſet upon Chriſt, when the tongue talkes of Chriſt, and the minde muſeth of him, and the affections are ſetled towards him; but when the minde is taken off the p. 45promiſe, and the comforts that are therein, and wholy puzzels it ſelfe, by thinking of temptations or inward corruptions, then men are ſoone prevailed againſt, and overcome. If the Devill can pluck your mindes from the promiſe, and caſt your thoughts wholy upon your corruptions, hee hath enough. Suppoſe there be two fountaines, the one full of puddle water, and the other full of cleare water, and there are two cocks for theſe fountaines; if a man bee alwayes turning the cocke that comes from the puddle fountaine, can hee looke for any other p. 46than foule water? So there is a fountaine of grace in Chriſt, and in the promiſe, and there is a fountaine of corruption in our ſelves, and meditations is as the cockes comming from theſe: Now if we be ever meditating what wee are, and what we have, and what we doe, and what we deſerve, there is nothing but feare, and horror, and diſcouragement, and the puddle water comes amaine.

The nature of meditation is excellent in this kinde, and it ſhewes it ſelfe in theſe three particulars.

Firſt, hereby we bring p. 47Chriſt and grace neare unto us, and wee put on our communion upon every occaſion;1 it makes the promiſe to be within a mans reach (as I may ſay.) David ſaith, Pſal. 119.98, 99.Ps 119:98Ps 119:99Thou through thy Commandements haſt made mee wiſer than mine enemies, for they are ever with me; and I have more underſtanding than all my teachers, for thy teſtimonies are my meditation. Meditation makes the Commandements to bee ever with a man, when troubles and temptation come, Meditation brings Chriſt neare, and the promiſe cloſe to the ſoule. If pride be neare us, then p. 48meditation brings neare the humility of Chriſt, and makes that to be ever with a man. If covetouſneſſe be neare, then meditation brings neare the heavenly mindedneſſe of Chriſt, and that is ever with a man to aide him; and ſo in all other things. You poore people of God, of whatſoever condition you are, hold faſt a cōſtant meditation of the promiſe, and at laſt you ſhall ſee that grace will come from heaven into your ſoules.

Secondly, meditation gathers up all the power that is in the promiſe, and daily findes a great deale of ſweetneſſe and power p. 49to come from the ſame, as Heb. 13. He hath ſaid, Heb. 13.6.Heb 13:6I will not faile thee nor forſake thee. Now Meditation workes thus; Hath God ſaid ſo? there is infinite mercy and wiſedome, compaſſion and goodneſſe in him. Will the Lord never leave me, will he never forſake me? It is enough, it is a free, gracious, conſtant and faithfull promiſe, I may ſafely reſt upon it. Thus the ſoule is fully contented and quieted, though all other comforts in the world faile. This is the reaſon, why wee are taken aſide ſo much, and diſcouraged with every little croſſe p. 50and trouble, becauſe wee conſider not the freedome, and excellency of the promiſe; if we aske a poore ſoule, whether this bee his promiſe, or no; and will you part with this promiſe, in this cold blood? he can ſay, Yes, I thank God it is mine, and I would not be without it for any thing; it is farre more ſweet than any riches, pleaſures, or profits whatſoever. Oh brethren, why ſhould this traſh delude us? and why are wee ſo much diſmayed at the loſſe of theſe things here below? Sure it is becauſe wee weigh not the excellency of the promiſe, and the p. 51things are above. When the devil ſaith, Thou wilt be poore, and the times are hard, and thou and thine will come to great miſery, then Meditation goes to the promiſe, and ſeeing the excellency of it, ſaith, If I be poore, Chriſt is rich, and hee is mine; if I be a wretched creature in my ſelf, Chriſt is bleſſed and beloved of his Father, hee is mine. The earth is all the Lords, and the fulneſſe thereof, and he hath ſaid, he will deny me nothing that is good: If GOD bee mine, in concluſion, all is mine.

Looke as it is with a garment, the more full p. 52it is, the more comely it is; ſo when Meditation brings all the promiſes home, it is full. I want power (ſaith the ſoule;) there is abundance of power in the Lord Jeſus, ſaith Meditation; I want mercy (ſaith the ſoule;) then Meditation ſteps in, and ſaith, There is mercy enough in Chriſt, and all his goodneſſe from everlaſting to everlaſting is thine; hereupon the ſoule goes away wonderfully contented and cheared. See how comfortably the Martyrs paſſed through the very flames, in conſideration hereof: Pſ. 16.8,Ps 16:8I have ſet God ever before my eyes, and becauſe hee is at p. 53my right hand, I cannot be moved. That is, God will give mee ſufficient aide, and aſſiſtance in all extremities. When a man continually ſets God before his eies, and thinks & talkes of nothing but Chriſt, how joyous may ſuch a one be? but when the heart of a man is dazled, and his minde either looking for ſome ſufficiency frō within, or ſome glory from without, this withdrawes the power of the promiſe from him; as if a Preacher did ſee nothing but the Lord, and ayme at him onelyonly, and give himſelfe wholy to his diſpoſall, and receive all his ſtrength onelyonly for p. 54him, what need hee care what men thinke or ſay of him? If you would do thus, you ſhould finde a bundance of peace and comfort from the Almighty.

The third worke of Meditation is this,3 It faſtens the promiſe more ſtrongly upon the ſoule, and, as it were, rivets the ſoule to the promiſe, and even faſtens the promiſe into the heart; as if a man doe alwayes meditate of ſome injury done to him, and ſaith, thus and thus he hath wronged me, but I will requite him; and as he hath done to me, ſo I will deale by him againe; ſuch a man is even drowned p. 55in his miſery; he cannot ſleep or ſpeake, eat or drink, nor doe any thing, but his minde is ever upon his injury.

This ſpirituall Meditation will (as it were) drowne a man in the promiſe, ſo that at laſt hee thinkes and talkes of nothing but the promiſe, ſtill the Lord Jeſus Chriſt is neare him, and hee is ſo faſtened to him, that he walkes on chearily in all eſtates; if any miſery or temptation comes, the promiſe is ſo chear full to him, that hee regards them not. That is the phraſe of the Wiſeman, Pro. 4.14.Prov 4:14Take hold faſt of inſtruction, let her not goe, for p. 56ſhe is thy life. The devill, the world, and our ſinnes would pluck away Chriſt and grace from us, but let not the promiſe goe, thinke, and talke ſtill of it, pray and ſtrive for the continuance of the ſame.

Now to worke this a little into your hearts, Vſe.the Apoſtle ſaith, Col. 2.6.Col 2:6that as you have received Chriſt, ſo walke you in him. I beſeech you, walke in the power and ſpirit of Chriſt, and let the vertue received from him, appeare in your lives and converſations. It is a ſtrange paſſage in the 2 Corinth. 2 Cor. 13.32 Cor 13:313. If any man require a Teſtimony of Chriſt ſpeaking in me, &c. p. 57The Lord Jeſus indited all the words of S. Paul, and Chriſt himſelf ſpake by all his faithfull ſervants; Oh what a comfort would this bee to a poore childe of GOD, that (it may be) hath not a ragge to cover his body withall, yet he is cloathed with the robe of Jeſus Chriſt! Oh how holy our converſation would bee, if Chriſt would ſpeake in us, and for us, that when any temptation comes, wee may have recourſe to the Lord for ſuccour! If the ſoule bee troubled with pride, and the heart begins to bubble up with revenge and malice againſt p. 58a man that hath done him wrong, and men lye againſt all ſenſe and reaſon, and this begins to ſtirre a man: how wil you help your ſelves: Thus, looke up to heaven, and ſay, Now I ſee the thing I muſt labour for is a humble ſoule; Truth Lord, it is not in mee to pull downe and tame mine owne heart; Lord, doe thou worke this grace in me.

It is a ſhame to pride our ſelves, and ſay, Theſe are my parts and gifts, I will know my place, and ſeeke for reſpect in the world.

No, no, this is the next way to bee overcome of p. 59corruption; rather ſay, Lord, it is not in this ſinfull heart of mine to bee humble, it is not in my power to put up an injury, but Lord, there is an infinite power in thee; Oh bleſſed Redeemer, let that good Spirit that wought humility in thee, worke the ſame in mee, and give me a meeke and heavenly heart.

And if the promiſe come not ſuddenly, yet looke up once againe, and ſay, Lord, thou haſt ſaid thou wilt make thy ſervant to walk humbly before thee, is it not a free, conſtant, and faithfull promiſe? Hold here thy holy meditation, and at p. 60laſt grace and ayde will come to make us humble. You muſt not put on Chriſt as your holy day cloathes, a man muſt put on Chriſt, not onelyonly in the morning in prayer time, as he confeſſeth and bewaileth his ſinnes, and then leave Chriſt in his houſe or cloſet; no, no, you have as much need of your garmēts abroad, as in the houſe, therefore weare Chriſt all the day long, and goe clad with him continually, and bee able to converſe and trade in Chriſt. Put on Chriſt in every thing; in buying and in ſelling, in eating and in drinking, and in all things. When p. 61you have any duty to bee done, conſider what grace is moſt needfull, and repaire to him for the ſame.

Would you put on Chriſt in eating & drinking, then ſay thus; O Lord, it is not in my ſoule to be thankfull and ſober, therefore give me that Spirit of thine which wrought ſecretly upon others: Oh bleſſed Redeemer, let that good Spirit worke alſo in mee, that I may take all from thy hand, and receive ſtrength from all, and honour thee by all. If this were once in us, how comfortably ſhould wee live? As S. Paul ſaith, p. 62It is the Lord Ieſus that liveth in me; ſo we ſhould ſay, It is the Lord Chriſt that doth all things in mee.

Little children, 1 Ioh. 2.28.1 John 2:28dwell in GOD, (as the Apoſtle ſaith:) Doe you deſire any grace? goe to the Lord Chriſt then, and put him on; hee will take meaſure of al your wants, he will enable you to doe whatſoever is commanded: He that thus walkes with Chriſt here, ſhall live with him for ever hereafter. Many a man in his death knowes what he hath in the world, and knowes how to diſpoſe them, but he knowes not what ſhall become of p. 63himſelfe, when he is gone from hence; oh what a comfort will this be, that as he hath ever converſed with Chriſt here, ſo he ſhall enjoy everlaſting ſociety with him in heaven; he ſhall goe to his Saviour that hath beene in him, and hath walked with him; hee had communion with CHRIST here, and ſhall have fulneſſe of joy at his right hand for ever. Thus much of the firſt meanes.

The ſecond is this, 2we muſt not give any advantage to Sathan, or our own fleſh. By fleſh is meant originall corruption, or that unframeableneſſe of the body and ſoul, which p. 64hath taken poſſeſſion of the whole man. By the luſts of the fleſh is meant, that inclination which it hath to any evill, and that which with-draws a man from any good: Theſe are luſtings of pride, and malice, and worldlineſſe, putting forward the ſoule to the commiſſion of evill. By fulfilling the luſts of the fleſh is meant, when wee bring theſe inward luſtings of the heart forth into outward practice, as when pride ſaith, wee muſt doe this or that preſently, wee doe it; and when covetouſneſs ſaith, Doe this, and ſtraight we doe it; and ſo in other things.

p. 65Make no proviſion for the fleſh. From this later clauſe of the Verſe wee may obſerve theſe foure points.

1 The beſt of GODS children (though they are ſpirituall and holy) have fleſh and corruptions in them.

2 This corruption ſtirres up many inclinations to ſinne, it hath many provocations to draw us to commit evill, and hinders us from much good. Theſe I ſhall paſſe over, and pitch onelyonly upon the two laſt.

3. The third doctrine is this, wee muſt not bee provident for our corruptions, as a good husband p. 66will doe for his outward eſtate; or thus, wee muſt not give way to the practice of theſe ſinnes which wee are prone to by reaſon of corrupt nature: This is plainly laid downe by the Spirit of God in many places; as Deuter. 12.28. and Prov. 23.27. Looke not thou upon the Wine when it is red, when it giveth the colour in the cup. Hee doth not onelyonly ſay, Thou ſhalt not drink too much, but thou muſt not looke upon the redneſſe of the Wine, thou muſt withdraw thy ſelfe from the inticements of any ſinne. God is ſo carefull this way, when hee would fence thy ſoule againſt p. 67any ſinne, as that hee will not give way to the leaſt enticement to it, ſpecially in the point of Idolatry; You ſhall not marry with them, nor live amongst them, but breake downe their Images, and burne downe their Groves; Nay, thou ſhalt not make mention of Idolatry in thy mouth. Wee muſt not maintaine the monuments of Idolatry, Nor name them giving them any honor.

But here the queſtion will bee asked, Queſt.What it is then to make proviſion for the fleſh, that wee may know whether wee doe make proviſion for it or no?

This implies three particulars p. 68eſpecially.Anſ.

1. When a man beſtowes his meditation upon thoſe ſinfull corruptions that ſtirre within him, and is alwayes poreing upon them by meditation, wee warme our wicked hearts. As the Adulterer thinkes of his dalliances, and the occaſions of them, and even ſucks out the ſweetneſſe of thoſe ſinnes by meditation; ſo the wrathfull man blows up his impatience, & increaſeth it by meditation; Oh (ſaith he) he hath bin beholding to mee, and yet hee hath wronged mee thus and thus: ſo the heart is all in a light flame with anger.

p. 69When the heart ſettles its thoughts upon a mans luſts, he hath never done; as a poore man poares upon this and that miſery, and of the dangerous hazard he and his may come to: So meditations faſtens upon ſome ſinne, and this breeds conſent, delight, and deſire, and at laſt hee reſolves he will have it; as in a family, if the maſter doe provide for it, hee ſets his meditation upon what hee will have, ſo much of this, and ſo much of that; this is one part of proviſion for his houſe, his meditation.

2 The ſecond worke of proviſion lies in Conſultation, p. 70as when the ſoule hath reſolved to have his luſts, as to doe an injury, and to vent his malice; it ſits (as it were) at Counſell Table, how to contrive that which the ſoule longs after.

Hee conſults of the time when, the place where, and the meanes by which his luſts may bee attained, as may appeare in ſome paſſages that way, 1 Kings 21.9. Ahab was ſick for Naboths Vineyard, and Iezabel would provide it for him; Ahab had the firſt part of proviſion, his heart was ſet upon it, and he went home ſick of covetouſneſſe; and his wife p. 71comes to him, and ſaid, Oh foole, art thou a King in Iſrael, and ſtandeſt ſweating here for the Vineyard of a baſe ſlave thy ſubject? Ariſe, eate bread, and lot thy heart be merry, I will deviſe ſuch a courſe, that it ſhall bee thine: See what proviſion this whoriſh woman makes, as all ſuch people are marvellous cunning that way: Shee writes letters in Ahabs name, and ſends them to the Rulers of the City, and bids them proclaime a faſt, and ſet Naboth on high among the people, and then Knights of the poſt muſt bee ſuborned to beare falſe witneſſe p. 72againſt him, and to ſay that he did blaſpheme God and the King; thus the poore man loſt his life.

3 The laſt worke of proviſion is, the putting in practice thoſe curſed meanes which the heart hath plotted and attained unto; this is that which I obſerve, Pro. 7. by that adulterous woman, verſe 16. I have deckt my bed with Coverings and Tapeſtry, come therefore let us take our fill with love; the good man is not at home, he is gone a long journey: he hath taken a bagge of money with him, and will not come againe untill the time appointed. Thus ſhe beguiles the innocent, p. 73carrying him on, not knowing that he is going to the chamber of deſtruction; therefore wee muſt not beſtow our thoughts on our corruptions, nor adviſe with them. Wee uſe to ſay, Such a one is very painfull, but he is not provident, hee never thinkes on his buſineſſe, how then can hee effect it? ſo when wee doe not meditate upon our luſts, when wee conſult not of them, and practiſe no meanes to fulfill the ſame, it cannot bee ſaid that wee make proviſion for the fleſh.

1 This doth condemne, Vſe.firſt, them whoſe care, p. 74paines and diligence is wholy ſpent to give their carnall curſed hearts content. Some there be, of whom the Wiſe-man ſpeakes, Pro. 4.15, 16.Prov 4:15Prov 4:16Enter not into the path of the wicked, for they ſleep not except they have done miſchiefe. As if hee had ſaid, They are in commons with the devill, they cannot bee content to be drunken themſelves, and unclean, themſelves, but they muſt draw others to it: thus they make proviſion for the devill, nay, they keep houſe with him, and ſit at the ſame Table, and their hands are in the ſame diſh with him; it is their meat and drinke to practiſe p. 75whatſoever may give Sathan and their owne curſed hearts content. Ier. 4.22.Jer 4:22My people is fooliſh, ſaith the Lord, they have not knowne me; they are ſottiſh children, they are wiſe to doe evill, but to doe good they have no underſtanding at all. A man that knowes nothing of his peace, that after many inſtructions is not informed, and his minde is not enlightned, and knowes nothing of God, or Chriſt, yet marvellous witty he is to doe evill; hee will undermine any mans practice, and many ſecret fetches he hath to procure his carnall will; what is this but to provide p. 76for the fleſh?

Secondly, ſuch are here reproved alſo, who, howſoever they can curbe their tongues and their hands, and refraine ſome groſſe ſinnes, yet they make no bones of bad thoughts, and their proviſion is within; they thinke thought is free, and if a man can bridle himſelf in ſome outward evils, he may muſe of his injuries, and of his luſts, and he may give his wild heart liberty to thinke what he will: the caſe is cleare, meditation is the hold of Sathan, and it is (as it were) the ſinewes of all corruptions; the mind is (as I may ſo ſay) the very p. 77Shopp & Ware-houſe of all wickedneſſe, and from hence comes drunkenneſſe, adultery, and every worke of darkneſſe; yea, this meditation is as the Anvile, where all baſe ſpeeches and ſinfull actions are forged: all our ſinfull deviſes are firſt framed here inwardly, and then wee bring them forth into practice outwardly. It is ſuſpitious whether there is not a greater power of corruption to bee ſeene by Meditation, than by any meanes of the world beſides?

I compare Meditation to the diſtilling of waters: The cunning Alchymiſts p. 78will fetch a ſpirit out of any thing almoſt. Meditation is as it were a diſtillation of our corruptions, and drawes out the heart and life of them; as a man may eate a thing, and get no hurt by it, but if he takes the Oyle that comes from it, it is preſent death: ſo we play the Alchymiſts, and ſuck out the very life of our corruptions. Thus a baſe adulterer commits a thouſand abominations in his minde, when as in regard of the weakneſſe of his body, and want of opportunity, hee cannot doe one. See how a man diſtils covetouſneſſe, and draws the life and power p. 79of it, every thing that hee ſeeth, is his owne, and he wiſheth all his friends dead that he might enjoy all their goods. Ier, 4.14.GOD complaines marvellouſly of Ieruſalem in this very particular, not onelyonly for the ſinnes of their lives, but of their hearts; hee doth not ſay, How long ſhall your adulteries or drunkenneſſes remaine? but, How long ſhall thy vain thoughts lodge within thee? waſh thine heart from wickedneſſe, that thou maiſt be ſaved.

Some will ſay, What if a man cannot get power againſt them, what danger is there?

The Lord tels me what p. 80danger there is: Oh Ieruſalem, ſaith hee, Waſh thy heart from wickedneſſe: Not onelyonly wipe thy mouth (as the Harlot doth,) no, waſh thy heart that thou maiſt bee ſaved. As if he had ſaid, This heart and thought of wickedneſſe will deprive thee of Heaven: So the Lord ſaith to you, Oh waſh your hearts you adulterous, and waſh your hearts you drunkards, and you covetous wretches; its as much as your ſoules are worth, if you continue in it; howſoever I confeſſe the beſt of Gods children are taken aſide by this ſinfull diſtemper, yet it is the p. 81greateſt burden of their ſoules, and they are never quiet till they get victory over it in ſome good meaſure; but when a mans meditations are wholly carryed away in this kinde, and he is content with it, this is a manifeſt brand of one that never had the power of grace in his heart. The Lord by the Wiſe-man, Prov. 12.2.Prov 12:2ſaith, A man of wicked devices will hee condemne; hee hath enough to ſinke his ſoule for ever. Hee doth not ſay, A man that hath practiſed wickedneſſe outwardly, but hee that is a man of wicked meditations, and is alwayes thinking of his p. 80duplicate page p. 81duplicate page p. 80duplicate page p. 81duplicate page p. 82luſts, and of his corruptions, the Lord ſaith, hee will condemne him for it; it is a brand of one that is yet in the gall of bitterneſſe. I beſeech you brethren, for Chriſt his ſake take notice of it, and not onelyonly make conſcience of ſinne outwardly, but even of every ſinfull imagination, and the contemplative wickedneſſe of your ſoule; and let me ſay to you as the Lord ſaid to this people, How long ſhall your wicked thoughts lodge within you?

Secondly, Vſe.here is a point of inſtruction; whence wee may know, how to judge of ſuch as p. 83are daily deviſing and conſulting how to draw others from a good courſe. Sometimes a carnall friend, and ſometime a curſed neighbour labours either by vile counſell, or by diſcouragements of ſome deviliſh devices to draw a man from a holy courſe, and from the power of godlineſſe; whatſoever he is, judge him a Factor for the devill, and as one that makes proviſion for his luſts. I may fitly compare ſuch wicked counſellers to the devils purveyors; they bring all their proviſion to his Store-houſes. Theſe vile wretches would ſtuffe p. 84our hearts with theſe curſed devices, & carnal reaſons, to withdraw us frō godlineſſe; oh tumble them all out, and let not the purveyors of hell lay their lodging here, nor take place in our hearts.

When our Saviour Chriſt told Peter, Mat. 16.22, 23.Matt 16:22Matt 16:23that he muſt goe to Ieruſalem, and ſuffer many things of the Elders, and High-Prieſts, and be ſlaine; Peter tooke him aſide, and began to rebuke him, ſaying, Maſter, pity or favour thy ſelfe, theſe things ſhall not be unto thee; here was the counſell of Peter, or rather the devill in him: But ſee how Chriſt ſhakes him off; Get thee p. 85behinde me Sathan, thou art an offence to mee, becauſe thou underſtandeſt not the things that are of God, but of man: So when carnall friends ſay, Oh, away with this too much praying, and what needs all this ſtrictneſſe in ſanctifying the Lords day, and the like; beware of ſuch: theſe are impes of darkneſſe, and the devils Purveyors, they would lay up their proviſion in your hearts, that you may give entertainment to Sathan; and therefore ſhake them off, as Chriſt did Peter, and ſay, Get thee behinde mee Sathan. As you tender your own happineſs, get your hearts p. 84duplicate page p. 85duplicate page p. 86fenced againſt all theſe curſed perſwaſions.

The fourth and laſt point from theſe words, Doct. 4.is this, Hee that maketh proviſion for his corruptions, ſhall certainly bee over-come by them; he that provides for ſinne, ſhall certainly be drawne to yeeld obedience to ſinne.

The Doctrine is raiſed from the connexion of the words; Make no proviſion for the fleſh, (ſaith the Apoſtle,) for if you doe provide for them, you will fulfill the luſts of the fleſh: In concluſion, a provider for luſt will bee a fulfiller of luſt; hee that gives way to occaſions of p. 87ſinne, will be overtaken with occaſions. Can any man touch pitch, and not be defiled? No ſurely, touching and defiling go both together; ſo it was from the beginning, and ſo it will bee to the end of the world.

See this in Eve, Gen. 3.Gen 3the only way for the devill to come upon her, was to parley with her: Firſt, he labours to make way for thought and meditation, and therefore hee doth not ſpeake any thing affirmatively, but makes a queſtion to fiſh out an occaſion that hee might take advantage: Yea, (ſaith hee) hath God ſaid, ye ſhall not eate of every p. 88tree in the garden? and ſhee ſaid to him, Of the fruit of the tree which is in the middeſt of the Garden, God hath ſaid, Ye ſhall not eate, leſt yee die. When the devill ſaw that ſhee was (as it were) diſcontented, becauſe ſhe might not eate of it, hee was glad of that, and ſaid, Is the winde in that do ore, then I have enough; I tell thee, ſaith hee, Ye ſhall not die at all, but when yee eate thereof you ſhall bee as Gods. Thus ſhee tooke in from Sathan proviſion of his, and ſo was overcome.

Another proofe is, Iam. 1.15. Iam. 1.15.Jas 1:15When luſt hath conceived, it bringeth ſin, p. 89and when ſinne is finiſhed, it bringeth forth death. Looke as it is with a fiſh when the fiſher-man throwes in his baite; firſt, the fiſh lookes upon it, then ſhe followes it, and afterward ſhee feeds upon it: ſo the ſoule begins to looke after a luſt, and fixeth his meditations upon it, and when luſt hath conceived, then it bringeth forth ſinne. In the conception of luſt, ſinne is generated in the heart, as it is with corne that is ſowne in a field, if the ground be fit for bearing, firſt the earth warmes the ſeed; ſecondly, it conveyes a kind of moyſture into it, and at laſt it brings p. 90forth a blade, and ſo growes up till it come to the Eare: ſo it is with the ſoule, the ſpawne of corruption is originall ſinne, but Meditation that warmes it, and Conſultation provides moyſture to feed this diſtemper, and this brings forth ſin preſently in practice, and that brings forth death and damnation.

Our Saviour ſaith, that out of the abundance of the heart the mouth ſpeaketh; and, Pſal. 7. Behold, hee travelleth with iniquity, and hath conceived miſchiefe, and brought forth falſhood. A man conceives a corruption thus: When his own vile heart is ſtirred p. 91up to ſinne, then his minde is ſetled upon that thing, and ſtraight way he growes bigge of it, as it is with a travelling woman, at laſt it comes to the birth. Meditation warmes ſinne, and Conſultation makes the ſoule grow bigg of ſinne, and ſo men bring forth a curſed brood of abominations into the world.

It is notable in that of Samſon; firſt, he comes to the Harlot, then hee parlies with her, hee ſets his heart upon her, hee fell aſleep in her lap, and at laſt he loſeth his haire, and his ſtrength, though hee had his pleaſure for the while. Though a man p. 92were as ſtrong as Samſon in grace, if he will needs come as he did, and dally with occaſions, my life for his, hee ſhall loſe his comfort, and be overthrowne by his abominations.

But how comes this to paſſe, that if a man will provide for his fleſh, hee ſhall bee a ſlave to his luſts?

The Reaſons are two:How men become ſlaves to their luſts.

Firſt, in regard of ſin it ſelfe, becauſe thereby we give great advantage to ſinne.

Secondly, in regard of Grace; wee doe exceedingly hinder the worke of Grace, which otherwiſe might be helpfull to p. 93us, for the avoiding or ſinne.

1. By making proviſion for the fleſh, as I have ſhewed, wee give much advantage to ſinne and Sathan, who lies at catch to foyle us in a Chriſtian courſe; by this meanes wee put a kinde of life into the luſts of the fleſh, wee doe (what lies in us) put ſtrength into the hands of ſinne, that it may wound us by thoſe occaſions wee meddle withall. We uſe to ſay in the phraſe of Scripture, that the Saints of God ſhould blow up and kindle in their hearts the graces that are in them, & there is a way whereby p. 94they may doe it as S. Paul tels his ſchollers, 2 Tim. 1.6. ſo there is way whereby corruption may be quickned and ſet on a light flame, and that is done by Meditation, which as it ſtirres up the ſoule marvellouſly to ſeeke to God for more grace, ſo on the contrary, it inflames corruption; it is called the old man, becauſe it hath poſſeſſion of all the whole frame of body and ſoule.

As it is with an old weake man, naturally, hee faints & fals into a heavy ſound, and ſeemes to be clean gone; but now how will you helpe this man, and bring him to himſelfe p. 95againe? the onelyonly way is this, wee uſe to chafe his body, and put in ſome Aquavitae into his mouth, and ſo at laſt he gathers heate, lookes up, and ſpeakes, and in the end he walkes; thus a weake body may bee ſtrong for a time: Juſt ſo it is with our old man, which we have all in us.

Suppoſe a man before his converſion were given to drunkenneſſe or uncleanneſſe, and howſoever God hath been pleaſed to draw him to himſelfe, & one would thinke hee ſhould never bee uncleane or drunke more; yet notwithſtanding the old man is not wholly p. 96dead; hee is almoſt going away, hee lyes even a dying, and it were a bleſſed thing for that perſon, if the old man were utterly dead in him. But woe unto us, what paines doe we daily take that this old man may live within us? wee chafe him, and keep him warme; we quicken up that curſed diſpoſition that is in us, by Meditation, we ſtirre up that wickedneſſe that is in our hearts, and beſtow our mindes upon it.

As the drunkard oft thinks of his wonted daliances how ſweet and pleaſant they have beene unto him, and ſo he that hath beene an adulterer; p. 97by meanes whereof the old man begins to gather life againe, hee ſtands up and walkes; in ſo much that the poore ſoule begins to feare, and is forced to ſay, Good Lord, was I ever truly wrought upon, was my heart ever throughly broken for theſe ſinnes?

Alas brethren, it is no wonder; you make too much of the old man, you powre life into him, and are ſtill contriving for him, and ever thinking how pleaſing this way, theſe fleſhly meanes, and ſinfull courſes were: the ground is here, you give ſtrength and ability to corruption to prevaile p. 96duplicate page p. 97duplicate page p. 98againſt you. As it is with fire, if a man have plenty of wood, though there were but a little coale of fire, every man would ſay, that by blowing, it will bee a great flame in the end: So there is ſtill a coale of corruption in us all, there is a coale of pride and peeviſhneſſe, idleneſſe and untowardneſſe, a curſed body of death remaining in the beſt of us, & wil be whilſt we carry theſe houſes of clay about us. But a man by Meditation and Conſultation kindles this coale, they bring the wood, and blow up the fire, and make a man fall in love with his parts and p. 99his place, and if he be not regarded, then hee is all on a flame with anger, and the fire burnes abundantly, and then he cryes out of his miſery. Why doe you blow the fire then?

When an enemy lyes in the field to beſiege a City, if hee have neither meate nor any munition, hee will not tarry long; but if the people within ſend him proviſion, it is no wonder though they be overthrowne by him: ſo this Meditation makes proviſion, and Conſultation ſends it to the enemy.

The ſecond part of this Reaſon is this, as we p. 100adde ſtrength to our corruptions, ſo meditation is as an invitation of the devill to come and tempt us; thereby we give money to the devill, and ſubject our ſelves, and our ſoules to the powers of temptations, as occaſions are offered to us; ſo that wee muſt either be captivated or overtaken by them.

When wee conceive highly of our owne abilities, wee wiſh pride to come and exalt us, and Conſultation of the means to accompliſh our luſts, is (as it were) the ſetting open the doores for the devill to come and welcome. Looke what ever p. 101the Meditations are ſet upon, the heart is under the power and ſtrength of that ſinne; and looke how farre a man meditates on it, ſo farre it prevailes with him, and domineers over him.

As it is with a paire of flood-gates, when they are ſet open, it lets in the Streame amaine, that carries all before it; ſo Meditation upon any baſe occaſion ſets open the flood-gate, that it carryes the ſoule amaine to the practice of any ſinne; hee (as it were) invites the devill to come and ſupp with him. Iudas, that covetous wretch, when hee ſaw the boxe of oyntment p. 102broken, ſaid, What need all this waſte? But alas, hee did it not becauſe he cared for the poore, but becauſe he was a theefe, and had the bagge.

Where wee may obſerve this by the way, Hee that is a covetous man indeed, that is under the power of that luſt, give him opportunity, and he will theeve more or leſſe. The devill full well ſaw Iudas his covetous heart, (oh, thought hee, if I had this hundred pence in my pocket, I were made for ever,) therfore in another place the Text ſaith, The devill entred into Iudas: How is that? The devill caſt into p. 103the minde of Iudas to betray his Maſter; Goe thy wayes, ſaith hee, betray thy Maſter, and thou maiſt have ſo much money, and thy Maſter will eſcape wel enough. Thus Sathan tooke poſſeſſion of him, and prevailed with him to doe that for which hee had formerly conſulted about: And hee went out and betrayed his Maſter. By giving way to the devill, at laſt hee was overcome by him.

The Reaſon is this, If by Meditation and Conſultation of our corruptions, we give ſtrength to corruption, and yeeld to the fleſh, then the devill p. 104will overcome us; but ſo it is, that by this proviſion we give force, and put more power into our luſts, and make way for them, and ſubmit our ſelves to them, and therfore ſhall bee overcome by them.

The ſecond Reaſon is Reaſ. 2.taken from the hinderance of the worke of grace, whereby we might bee fortified againſt our corruptions: and that we doe, theſe two wayes.

1. By daily muſing of our ſinnes and corruptions wee dead the worke of grace in our hearts; in ſo much, that it is either dead, and will not work, or elſe it is crowded that p. 105it cannot worke. This Meditation and Conſultation ſo take up the ſoul, that the heart hath no liberty to worke, there is no roome for faith, and patience, and heavenly mindedneſſe.

As it is in ſome great places when there is ſome great proviſion to be made, then every man is buſied; one man is ſent one way, and another man another, and the Noble-man is without attendance, and he wonders what is become of all his men, when as they are all gone to make proviſion for his gueſts: ſo it is with the ſoule, when a man lets out all p. 106his minde and thoughts, his reaſon, affections, and deſires after his luſts, it is no wonder ſuch a one cannot beleeve; why, what is become of faith, and hope, and patience in him? They are all making proviſion for the fleſh, and there is no attendance for faith, that ſits alone in the ſoule, becauſe all the whole ſtreame of the heart and minde is imployed in hunting after vanities.

Now in this extremity aske the poore ſoule if he have any aſſurance of Gods love, or any ſtirrings of grace, he will anſwer no, no; the reaſon is, they have ſpent all their p. 107thoughts upon feare, and doubting, and diſcouragement, and were all making proviſion for them, and in the meane time faith lay as dead in the ſoule. This is very conſiderable in reaſon; though faith work in the ſoule, yet it muſt uſe the ſoule, and all the affections of it, as the memory, underſtanding, and deſires; and cannot worke without theſe. The ſoule of a man being a finite creature, cannot ſettle its affections upon many objects at once; if he beſtow his minde upon ſin, and the occaſions thereof, hee cannot meditate upon Chriſt and the promiſe, p. 108he cannot have a Streame running fully in two Channels all at once: when a man lets out the ſtreame of his deſire, judgement and endeavour, wholy for the fleſh and the world, there is nothing left for Chriſt, and grace, and the cauſe of God.

David was a wiſe man, and yet when Nabal had wronged him, 1 Sam 25.21, 22.1 Sam 25:211 Sam 25:22ſee what wronged him, ſee what proviſion hee made for his anger; Surely in vaine have I kept this fellow, and all that hee had in the wilderneſſe, ſaith hee; So and more alſo doe God unto the enemies of David; if I leave of all that pertaines to him by the Mornings p. 109light any that piſſeth againſt the wall: I will requite the old churle, and ſlay him, and all his. Well, Abigal meets him, and ſaith, Let not my Lord I pray thee, regard this man of Belial, even Nabal, for as his name is, ſo is hee; Nabal is his name, and folly is with him. And thus ſhee pacified the King, in ſo much that David ſaid to her, Bleſſed be God, and bleſſed be thou, and bleſſed be thy counſell to me.

Why, may ſome ſay, Object.was not David as able to counſell himſelfe as ſhee was to doe it?

I anſwer, yes, Anſw.hee was a marvellous wiſe man, p. 108duplicate page p. 109duplicate page p. 110and underſtood the law of God, and the Law of Nations, but hee had ſo given over his heart to wrath, that hee had no roome for any worke of wiſdome, or patience to take place, and therefore now ſtood in need of a counſellor.

And as the worke of grace is dead in the ſoule, becauſe the ſtrength of all is imployed another way; 2ſo ſecondly, we deprive our ſelves of the comfort and vertue of the promiſe that were might enjoy. The Spirit and promiſe of God is that, which muſt helpe a Chriſtian in all his ſtraights: Now the work p. 111of the Spirit of grace dies in the heart by meditatiō of ſinne; our forgetting of Gods promiſe, ſtops the ſtreame of his goodneſſe, ſo as we receive not that grace that we might doe for the ſtrengthening of us.

In common reaſon we know this; GOD doth communicate grace to us from his promiſe, but we muſt looke up to it, and turne our minde and thoughts towards it. Now when a man hath turned his meditations upon the world, and the occaſions thereof, hee is gone cleane off from the promiſe; and not meditating upon the promiſe, p. 112and the meanes of grace, hee can receive no ſtrength nor comfort from the ſame.

Heb. 12.3. the Text ſaith, Conſider him that endured ſuch contradictions of ſinners againſt himſelfe, leſt ye be wearied and faint in your mindes. Here are two paſſages obſerveable.

Firſt, the Lord Jeſus Chriſt is able to make us ſtrong and reſolute in minde, that wee ſhall not faint at the oppoſition of ſinners.

Secondly, we muſt conſider him, that is, ſet our hearts and our affections upon him; as if he had ſaid, You are unable to p. 113bee patient, and to put up injuries, but conſider him that did it, and then you ſhall receive ſtrength and power to ſuffer patiently. Thus much of the proofe and reaſons of the point, now I come to the Uſes, which are of great waight, and therfore read them carefully.

It is a point of marvellous uſe, Vſe.and of great power and excellency to reforme us in things that are amiſſe, to guide us in the way to happineſſe. Is it ſo, that whoſoever makes proviſion for the fleſh, ſhall certainly be overcome by it? Thē this is a ground of direction, whereby a man may p. 114perceive what his owne and the practices of other men are, and what will become of himſelfe, and others; judge it thus, ſee what proviſiō they make, and what courſe commonly they undertake. If a man uſe meanes that tend to his luſts, it is a heavy ſuſpition he will be overtaken by his luſts: If wee ſee a man eate ill meats exceſſively, wee uſe to ſay, queſtionleſſe he will ſurfet; would any man have done ſo, except he did provide for ſickneſſe? So if our meditations doe runne upon any ſinfull courſes, or baſe luſts, a man may almoſt conclude, wee will p. 115ſurfet upon the ſame: If a man will provide for the world, the world will overtake him; and if hee provide for his pleaſures, they wil certainly inſnare him.

Doe you finde a man that hath a ſecret kinde of diſlike, at the pureneſſe and truth of God, and that doth deſpiſe good counſell, and the ſpirit of grace? his proviſion will tell you what gueſts will come to his houſe. If wee ſee what proviſion is in a mans houſe, we may eaſily conjecture what his gueſts will bee.

As it is in houſe-keeping, juſt ſo it is in heart-keeping; p. 116when wee ſee what proviſion a man makes for his luſts, wee may know what his courſe will bee. Rom. 12, 8Rom 12:8The Apoſtle ſaith, When men did not like to retain God in their knowledge, God gave them to a reprobate mind, to doe thoſe things which are good in their owne eyes. That ſoule that ſets it ſelfe againſt the ſpirit of grace, would (if he could) pluck God from heaven. Oh wretched man, what doſt thou deſpight the Spirit? if thou haſt no ſpirit, then thou art a damned man, and as thou doſt not like to approve of God in thy knowledge, God will p. 117ere-long give thee up to a reprobate ſenſe. It is a ſigne that a man is devoted to deſtruction, and even ſealed unto condemnation, that undervalues the knowledge & wayes of God, and hath no delight in Jeſus Chriſt, but deſpights the Spirit, and the meanes of grace; it is juſt that thou ſhould'ſt be ridde of this holineſſe, and bleſſed preſence, for ever; and therefore God gave them up, ſaith the Text: As if hee ſhould ſay, take him, a mind that ſhall never know God, that ſhal never taſte grace and goodneſſe, harden that mans heart, hee ſhall never receive vertue, nor p. 118comfort thereby; proviſion was made before hand, and therefore the Gueſts come accordingly.

And ſo it is, Heb. 10.28. If hee that deſpiſed Moſes Law, dyed without mercy, of how much ſorer puniſhment is he worthy, which treadeth under foot the Sonne of God?

There are two things to be noted in theſe words:

1. Hee that knowes Gods Law, and breakes the ſame wilfully, dies without mercy.

2. What will become of him, ſaith the Apoſtle, that oppoſeth the mercy of J…ſus Chriſt, and tramples his blood under his p. 119feet, and makes a mock at ſanctification? Brethren, for the Lord Chriſts ſake, take notice of it; you account the blood of Chriſt as an unholy thing, and make a mocke at ſanctification; you care not though you be never ſanctified; I tel thee then, thou ſhalt receive judgement without mercy; nay, you doe deſpight the Spirit, the Spirit (ſaith the Apoſtle) makes requeſt for us, with groanes that cannot bee uttered, and it teacheth the Saints to pray, and wretch that thou art, thou wilt never pray at all.

If you have any of theſe bublings in your hearts, p. 120then you may conclude what your courſe wil be: You would not know the Lord, nay, you deſpited the Spirit of grace, when you ſaw him praying in the Saints, certainly you ſhall periſh; this is the next ſtep to the ſinne againſt the Holy Ghoſt. Doe you ſee a man that is not able to endure the power of the Goſpell in the plainneſſe and efficacy of it, but ſtill hee is ſnarling and catching againſt the truth, and carping againſt the man that delivers it, and if hee can heare any falſe tale of the Miniſter, he will bee ſure to blaze it. Doth this man now provide for the p. 121love of the truth, or for the profeſſion of the Goſpel; no, no, he provideth for perſecution, he hath a malicious and envious heart, and is full of venome and violence againſt God, & his grace; and if opportunity come, he will prove a fierce and deviliſh perſecutor.

Doe you ſee a lightheaded and a wanton-hearted womā wandring out of he owne houſe at nine or tenne a clocke at night, uſing unſeaſonable houres, like Toades that alwayes crawle frō their holes when it is darke; what doth this woman provide for? doth ſhee provide for holineſſe, p. 122modeſty & mercy? Nay, that would make her ſtay at home in her owne houſe; if it were for Religion, ſhe would not be abroad at that time; ſhe provides for nothing elſe but whoredome and drunkenneſſe, for a prophane light heart, and therefore theſe gueſts will come afterward.

If there bee any ſuch here, the God of heaven ſpeake to their hearts. Shall people hate holineſſe, and ſcoffe at the exactneſſe of a bleſſed courſe, and ſcarre ſuch as feare God; and labour to draw weake beginners from grace? What ſay they, will you turne a p. 123tame foole? Will you bee ruled by theſe preciſe fellowes, and have your head under their girdle? Well, I hope your gueſts are come by this time; the caſe is cleare, hee that doth thus provide for ſinne, will ſurely bee overcome of ſinne. You that are the Saints of God doe not wonder though you bee deſpiſed and hated by theſe wicked worldlings; let theſe dogges bark, and the Lyons roare, and let theſe wretches hate you ſtill, they provided not for you, but for their luſts and corruptions, and malice, and therefore they are overcome by them.

p. 124Thus you ſee the danger of hearkening to fleſhly inticements, how it inthralled us in Sathans bondage, and hinders the worke of grace in our hearts; nothing more.

How then might I get my heart divorced from ſinne, Object.ſo as to abhorre every deed of darkneſſe.

Labour for a teachable ſpirit:Anſ. 1An honeſt heart gladly embraceth the leaſt notice of any evill, it hearkens to any information of what is amiſſe in him, by any perſon or meanes whatſoever. It is a ſigne a man begins to diſlike his courſes, when hee is ready to heare any thing p. 125againſt them. A gracious heart deſires to be freed not onelyonly from the dominion of ſinne, but from the preſence of it, and is ready to take the leaſt inckling from any occaſion or ſpeech of the meaneſt Saint of GOD to that purpoſe: when any one tels him, ſuch a courſe is ſinfull, ſuch a practice is unlawfull; hee is very carefull to attend thereunto, and be adviſed thereof.

Nay, if an enemy out of malice and ſpleene, ſhall caſt any thing as a matter of ſcandall upon him, that will make his heart ſhake within him, and hee begins to conſider, p. 126whether ſuch an action bee warrantable, yea or no; and he thinkes with himſelf, Such a man dares not doe it; if it bee ſinne, why ſhould not I reforme it as well as another? and if it be not ſin, why ſhould hee abridge himſelfe of that liberty which is lawfull? and the ſoule is never quieted till it is throughly informed what is good and may bee performed, and what is evill and muſt bee abandoned.

What I know not, Iob 6.24.Job 6:24teach thou mee, (ſaith Iob) and I will hold my tongue. Hee doth not quarrell with the man that counſels him, or wrangle with the p. 127man that adviſeth him; but teach thou mee, and I will heare readily: If I have done iniquity I will doe ſo no more. Hee is willing to underſtand of any failing, and will not put off a godly reproofe with matter of ſcorne, ſaying, I know as well as you, let every tubbe ſtand upon his owne bottome, and the like.

A gracious heart is ſuſpicious of himſelfe, and ſeekes direction from God, that hee may more clearly perceive his miſcariages, and avoid them. He lookes up to heaven, and ſaith, Lord, thou know'ſt the ſecrets of my heart, let me know it too; p. 128thou knoweſt the winding of the ſoule of man, let mee underſtand the frame of my owne ſpirit, that I may not ſinne againſt thee.

2 In the ſecond place thou muſt begge of God a ſubmiſſive minde to his will, ſo as to ſit downe convinced, and yeeld quietly to the authority of the power of the truth. A gracious heart will not invent tricks to defeate the Word of Life, when it is evidently and plainely brought home to the conſcience: Happily it may a little quarrel at the firſt, but when he ſees the Reaſons are ſound, and Scriptures undenyable; p. 129when it ſees that it cannot anſwere the argument, it will bee content to bee framed thereunto.

When the Lord came to ſchoole Iob, Iob 40, 4.Job 40:4and had informed him of his own Majeſty and excellency, together with his vileneſſe and miſery; he preſently yeeld up the Bucklers, ſaying, Once have I ſpoken, but I will hold my peace; yea, twice, but I will proceed no further. As who ſhould ſay, I have ſpoken fooliſhly, but I will ſay it no more.

Famous is that example of the Canaanitiſh woman: when Chriſt was hot upon her, and ſaid, ſhee was a dogge; Truth p. 130Lord, ſaith ſhee, but the dogges may eate of the crummes that fall from their Maſters table: As who ſhould ſay, I confeſſe I am as bad as thou ſpeakeſt; I deny not what I am, I am a dogg, I yeeld it, yet the dogges may lie under the table; that is all I crave and aske, that I may but lie under the table, for a crumme of mercy.

You know how it was with Peter, when hee denyed our Saviour, hee wrangles it out, and thinks to colour the matter, but the very looke of Chriſt made him goe out and weepe bitterly: So a gracious ſoule rejects p. 131no light to diſcover his wayes, he doth not winke with the eye, and ſtoppe the eare, or gainſay the truth, but eaſily ſubmits to every good word of God.

Thirdly, 3addreſſe thy ſelfe to reforme what ever is amiſſe; doe thy uttermoſt endeavour to amend the evill committed, and performe this good duties thou haſt formerly omitted; doe what thou canſt in the particular, and labour for ability from Chriſt, to doe that, which of thy ſelfe thou art not able. It was a hard taske which God enjoyned Abraham, to ſacrifice his beloved p. 130duplicate page p. 131duplicate page p. 132and darling Iſaack, yet when the thing appeared plaine to be Gods command, though it were never ſo hard; there is no reſiſting it: Abraham therefore roſe betimes in the morning, and hee and the child went immediately to diſcharge his duty; he prevents all occaſions that might hinder him, his wife was not acquainted with it, and his ſervants knew nothing of the matter.

So if a man be the ſon of faithfull Abraham, whatſoever the Lord enjoynes, though it be the killing of a darling ſecret beloved luſt, if the Lord ſay it muſt bee done, this p. 133ſin muſt be avoided, this courſe muſt be amended, bee it never ſo profitable and full of content; the ſoule of a gracious man will riſe early in the morning; that is, he wil forthwith ſet upon the means to accompliſh the ſame. As for inſtance.

Let this be the caſe that comes to the ſcanning of a poore ignorant Chriſtian: Imagine the Lord informes him, and his conſcience perſwades him, that hee muſt pray in his Family: Now happily a poore ſoule at the firſt is not able to pray, his underſtanding is weake, and his abilities meane, hee cannot of himſelf frame a p. 134prayer to God; yet hee will ſet upon the duty, he will take the booke, and reade a prayer, though hee cannot conceive a prayer, being a novice and a young Chriſtian; yet hee will uſe the ſtilts till he get his legs; follow him home to his cloſet, and you ſhall finde him bemoane his baſeneſſe, and hee prayes that hee may pray, he beſeecheth the Lord hee may know what to aske, that he may ſee his ſins and confeſſe them; he will begge for the Spirit, that hee may bee able to cry Abba, Father.

I beſeech you remember this one thing; it is a p. 135marvellous diſtemper in many people, that ſay, I confeſſe ſuch courſes ought to be avoyded, the Word forbids it, and my conſcience goeth againſt it; but what ſhall I doe, I cannot ſet to the worke, I ſhall never overcome it; why then lay all religion aſide, for how can it ſtand with ſincerity of heart, that I ſhould bee informed and convinced, that the Lord requires a ſervice at my hands, and I yet never ſet upon the performance thereof. I deny not, but a good Chriſtian may be unable to doe as hee ought, but he will ſtrive to doe what God requires.

p. 136Alas, Object.ſaith the Gallant, I confeſſe the faſhions are fooleries, and it is a madneſſe to follow every vanity; but what ſhould I doe, a man had as good bee out of the world, as out of the faſhion?

Faſhion not your ſelves after the world, Anſ.ſaith the Text. But I know not how to get out of it, ſaith the gallant, The cuſtome is ſo uſuall, that I cannot leave it. Doeſt thou know a duty, and is thy heart perſwaded of it, and yet wilt thou not ſubmit to it? Where is grace now? in thy ſoule? Certainly thou art ſtill in the gall of bitterneſſe; even reaſon p. 137and common civility wil make a man reforme ſome things; me thinkes grace ſhould prevaile much more. If a man will not part with a lock, with a feather, a faſhion, a foolery for Chriſt, how will hee loſe his credit, liberty, and life for him? how can hee leave all ſinne, that will not part with the ſhadow and appearance, the haire and nayle of ſinne?

Fourthly, a gracious heart is content to take up the hardeſt means, the ſharpeſt medicines that God hath appointed for the killing and ſlaying of his corruptions. If there bee any weapon in the p. 138world more keene than other for wounding of his luſts, the ſoule gladly imbraces the ſame, that reformation may bee made.

Take an arme or a legge that hath the Gangrene, (the nature of which diſeaſe is to infect & ſpread over the whole man,) when the Chirurgeon comes and tels the patient, Either you muſt loſe your legge, or your life; you muſt have your arme cut off, or elſe bee cut off your ſelfe; one of the two muſt ſpeedily bee done: If the patient ſay, I will rather abide the worſt, than part with a limbe, every man will p. 139conclude he cannot live long: If hee did purpoſe to maintaine life, ſure hee he would part with that which takes away life?

So is it here with ſome kinde of baſer ſinnes, I meane groſſe and notorious crimes, which are ſcandalouſly vile, there is no way to bee ridd of theſe, without ſome corroſive bee applyed; the ſoule will never be ſeparated from them, unleſſe ſome bitter Pill be taken, which if a man refuſe to uſe, it is an evident ſigne, hee hath no purpoſe to part with his ſinne.

Suppoſe a man hath got an eſtate by theevery, and cozenage, and p. 140the like, when the Word of God comes home to his conſcience, and tels him, he muſt make ſatisfaction, or bee damned: This man may bee dejected in ſpirit, and bemoan himſelfe with teares, but that will not ſerve the turne; nothing will cure but ſatisfaction; peace will not be attained without reſtitution: this is the Gangrene that muſt bee cut off.

Happily hee will ſay, moſt of his eſtate hath come in this way, and if I ſhould reſtore all that I have unjuſtly gained, I ſhould die a beggar. Let me ask thee but this queſtion, What will it profit a p. 141man to get the whole world and loſe his owne ſoule? Is it not better to die in a poore eſtate, than in a ſinfull eſtate? To depart a good man, than a rich man?

Againe, ſuppoſe a man lives in the boſome of the Church, and be a great Profeſſor, and yet hath beene ſeen openly drunk, or is knowne to have cōmitted adultery; there is no cure for this man now, but he muſt ſatisfie the congregation, (the Church of God) which hath beene diſhonoured and diſcredited by his ſinne: let him faſt and pray, and weepe in ſecret never ſo much, I cannot p. 142ſee how this mans conſcience can be quieted, unleſſe he make publike ſatisfaction, as his offence was publike. But to proceed.

5. A ſincere Chriſtian wiſheth and welcomes thoſe truths that are moſt powerfull to prevaile with his ſinnes,5 and moſt likely for the ſubduing of his corruptions; when he cannot doe what hee would, and maſter his ſinnes as hee deſires, hee wiſheth, Oh that the Lord would ſend ſome truth, that might plucke theſe corruptions out of my heart? and that word is moſt pleaſing to him, that is moſt effectuall this p. 143way. The ſoule makes its moane to God, and complains as David did, Yee are too hard for mee yee ſonnes of Zerviah. O Lord, theſe corruptions ſticke ſo cloſe, they are too mighty for mee, I am not able to maſter them; take thou away the inquity of thy ſervant, free my ſoule from the dominion of theſe luſts, teare them from mee, doe what thou wilt with mee, onelyonly ſlay this corruption in thy ſervant.

Thus a gracious heart ſeekes nothing ſo much as the death of ſinne, that there might be a new nature, and through-change wrought in him; therefore p. 144hee argues thus, Lord, thou haſt ſaid that thou wilt take away the heart of ſtone, thou haſt promiſed to ſubdue a ſtubborne ſpirit, and maſter a malicious vaine minde, I beſeech thee let it be according to thy good Word; take away theſe diſtempers; as thou art faithfull, ſay Amen to the deſires of thy ſervant, and help me againſt my ſtrong corruptions.

When the truth of Chriſt layes battery againſt a good mans heart, the ſoule willingly lies under the blow, and cloſeth with the rebuke, ſaying more of the Lord, there againe good Lord. p. 145A man that is troubled with the tooth-ach, when the Tooth-drawer comes to apply his Inſtrument, and hee findes hee hath hold of him, he ſaith, that is it, pull it out, leave nothing behinde: So when the ſoule is under the power of ſome violent luſt, when the Word comes home to the conſcience, and meets with that diſtemper, the ſoule ſaith, Lord, pull it out all, that I may never ſee that pride more, nor that covetouſneſſe more; leave not a ſtumpe remaining Lord, but free me wholly from this vile accurſed condition.

It is a fine paſſage, Zach. p. 144duplicate page p. 145duplicate page p. 144duplicate page p. 145duplicate page p. 14613. one meetes him, and askes him, Zach. 13.6.Zech 13:6Where hadſt thou that wound? It was wounded in the houſe of my friend, ſaith hee; the meſſenger of God ſpake friendly to me, he wounded my heart fully, I ſaw the coare comming out; and this is a ſpeciall meanes of divorcing the heart from ſinne, when it cloſeth with ſuch truths as tend to the awaking of it. But this is not all.

6. For as the ſoule wiſheth and welcomes ſuch powerfull truths,6 ſo is it reſtleſſe till GOD be pleaſed to worke this, till it ſee every corruption, and the frame of every ſinne tottered. It is p. 147reſtleſly looking and waiting upon God, Oh when ſhall this once be? Such a mans heart is broken, ſuch a wretched liver is reclaimed, and ſuch a proud ſpirit is brought low; Lord, will nothing prevaile with me?

The Iriſh-man being malicious and fearfull, never thinkes his enemy killed, till he hath cut off his head, he will bee ſure to leave him paſt all hope of recovery: So a gracious heart never thinkes ſinne maſtered, till it ſee the very life and blood of his corruptions removed, till it ſee the ſtrēgth and power of ſinne ſubdued more or leſſe within him.

p. 148Therefore it is, that the Apoſtle cries out, O wretchedmā that I am, who ſhall deliver me from this body of death? Marke the waight of his complaint; he doth not ſay, who ſhal deliver me from this action of ſinne, but who ſhall deliver me from this body of ſinne? There is a body of pride, there is a body covetouſneſſe, and a body of anger, which cleaves unto us. Now a gracious heart is not content to be delivered from a tongue of pride, haughty ſpeeches, and the like, but Lord free mee from the body of pride and ſelfelove, from the frame and bent of this diſtempered ſpirit.

p. 1497. Laſtly,7 as the ſoule welcomes the truth that it may worke, and is reſtleſſe before it doe work; ſo it is content that the Lord ſhould bee pleaſed to worke upon ſinne, and ſubdue it, upon the hardeſt termes in the world. I remember the ſpeech of a wiſe man, having a cauſe in law, that was like to bee out-bidden; hee comes to his Lawyer, and asks, May ſuch a thing be done? who anſwered, the thing may be accompliſhed, it is poſſible; why then ſaid he, let me have it done, what ever it coſts me: So ſay thou, Lord, though I had as much pride as the devill, I may p. 150bee humbled; though I bee over-ſpred with ſin, as with a leproſie, I may bee purged from my filthineſſe. It may be done, Lord, let it be done, what ever it coſt me.

If a man be covetous, and if nothing but beggery will looſe his heart from the world; he ought to pray for a low eſtate, and contentedneſſe with his condition. If a man be unable to ſubdue the pride of his ſpirit; there is no other way (ſometime) to cure a man of this Timpany, but with a deſperate extremity; there is no way to cure a proud heart, but to blow upon its excellencies, and lay p. 151all its honour in the duſt. This is harſh, yet a gracious heart is content, though it bee never ſo ſharpe, and coſt never ſo deare; though I bee the off-ſcouring of the world, ſlighted and trampled upon by every one, though I lie in the duſt all my dayes, and goe to the bottomeleſſe pit for the while; I care not, any thing rather than a proud heart. Though I loſe my parts and abilities, & am never ſo much loaden with diſgraces, free me from a lofty ſpirit, and I care not. This man now meanes in good earneſt to part with his corruptions.

p. 152But what ſhall wee thinke of thoſe, that are content rather to part with their blood and lives, than with their baſe corruptions? I mean the prophane wretches of this age, that are ſo ſarre from being divorced from their ſins, that they are not willing to heare thereof, or to have the Miniſter meddle therewith; they will not endure the leaſt reproofe to come neare them, or touch them; no meanes can prevaile to tear their diſtempers from their ſoules; to plucke the cup from the drunkard, or the pleaſure from the Adulterer, or greedineſſe p. 153of gaine, from the covetous worldling, but upon the oppoſition to their luſts, they are up in armes preſently.

A man muſt beware how hee meddles with theſe things, they will take away a mans credit, and his life many times, rather than they will ſuffer their corruptions to be removed by the power of the Word. Iohn Baptiſt muſt rather loſe his head, than Herod his inceſtuous adultery; Nay, the league betweene theſe men and their luſts, is ſo firme, that they will not heare of any breach.

When the Prophet came early and late admoniſhing p. 154the people, This is the good way, Ier. 18.12.Jer 18:12walke in it; marke how they reſolve, We will walke in our owne wayes, and follow our owne devices; and as they reſolved ſo they did; for when he enformed them of their wicked courſes, and would have pluckt away their beloved corruptiōs, They tooke hold upon their deceits, ſaith the Text; the phraſe is ſtrange. Here is all the quarrell in the world betweene Gods faithfull Miniſters and the people; we come to pluck away your ſinnes, wee would pull downe a proud heart, and ſubdue an unclean laſcivious ſpirit, p. 155but you take hold of your luſts, you cling unto pride, and will not part with it; you nouriſh malice and hypocriſic in your ſoules, in deſpight of God and his Miniſters, and all admonitions and directions whatſoever.

Look as the Philiſtines dealt with the Arke, ſo theſe carnall wretches deale with the Word of God, when it comes to take away their diſtempers. When the people of Iſrael brought the Arke of GOD into the Campe, 1 Sam 4.81 Sam 4:8they began to bee amazed, and ſaid, There was never ſuch a thing heard of; therfore ſtreng then your hands, Oh Philiſtines, p. 156leſt wee become ſervants to the Hebrewes.

The Arke was a type of Chriſt; if they would have beene ruled by Chriſt, and received him, they might have beene happy creatures; but when the Arke comes to take away their ſinnes, preſently they rebell and joyne hand in hand againſt him.

So it is with naughty deceitfull perſons, they crowd all together when the Word of God comes cloſe, and the Miniſtry of of the Goſpell is keene, and ſearcheth; when a man doth not hover in generals, ſuppoſing one may be a Chriſtian, and a p. 157prophane ſwearing lying perſon, but pluckes away every corruption, and cryes downe every luſt, then they arme themſelves, and Philiſtine-like, bend their heads and hands together to overthrow that Word which croſſeth their wickednes.

The reſolution of theſe men is that of Ruth, and Naomi, nothing but death ſhall part us. The contentious man will part with his eſtate rather than with his brangling; ſo the covetous perſon bids adieu to conſcience, that hee may keepe his gold; there is no dividing of them and their luſts. Well, if you will live in p. 158your ſinnes here, expect to be damned with them hereafter.

Some indeed will ſpeak againſt their ſinnes, and confeſſe they doe evill, and reſolve to reforme all, but how cold and faint are they in the worke, ever and anon hankering after their diſtempers; they have ſome ſecret haunts of heart, which they ſtill nouriſh; they will deſiſt a little, but will not leave their corruptions; they cannot endure to heare of an everlaſting devorce betweene ſinne and their ſoules.

Though ſometimes the Word overpower him, & p. 159Conſcience aweth him, that he dare not bee with his luſts; yet he will meet them as occaſion ſerves, and maintaine the old league and friendſhip ſtil. As it is with ſervants in a family, that intend marriage privately, though their maſter ſeparate them, and put them out of the houſe, that they cannot dwell together, yet they will meet and conferre one with another ſometimes. So many that are tender over ſome old darling luſt, as privy pride, ſecret ſelfe-love, earthly mindedneſſe, or the like; hee is not able to part wholly with theſe, but if reaſon p. 160force him, and conſcience preſſe him, and of neceſſity hee muſt part with his profit and pleaſure; then with a ſad heart hee layes them awhile aſide, and ſaith, Away you muſt, I muſt cozen no more, nor overreach no more: but though he frownes thus, and puts them from under his wings for the preſent, yet hee will not endure them long out of his ſight, they ſhall not goe farre, but hee muſt heare of them now and then, and ſee them againe, whatever comes of it.

When Pharaoh was battered by the hand of God, and one judgement p. 161after another purſued him, in ſo much that hee could not beare it out; he was content at laſt to let the Children of Iſrael goe, but goe not farre, ſaith hee: ſo ſay many in the world, Sinne, you and I muſt part, pleaſure and liberty I muſt needs leave you, but goe not farre; in the meane time let me heare from you as occaſion ſerves. Thus miſerably doe men beguile their owne ſoules.

They will not deale throughly, they will not deale keenly with their corruptions, they doe but dally, never intending that a totall ſeparation ſhould be made, but onelyonly p. 162ſome moderation, or ſome connivence at ſin, though hee layeth ſome kinde of puniſhment upon it, and ſnibb his corruption, yet hee will not kill it; he threatens his evils, and ſtrikes them in ſome meaſure, but labors not to abandon them utterly, ſo as never to have more ſociety with them.

You ſhall commonly heare theſe men complaine of too hot preaching, there is a reaſon in all things; Oh, they are afraid leſt ſinne ſhould bee ſmitten too hard, and the devill tormented too much; you ſhall hardly heare of a good heart, that is ſenſible of ſinne, p. 163and his ſoule is tyred with it, but he ſaith, More of that, Lord, and yet more ſharply; I am afraid the Word will not come home, and the Miniſter will not meet with my luſts, nor pluck away my corruptions.

When Abſolom rebelled againſt David, hee gave this charge, Deale kindly with the young man for my ſake; as who ſhould ſay, Hee muſt bee ſuppreſſed I grant it, hee muſt bee ſubdued I deny not; but ſlay him not, doe not kill him by any meanes: ſo men deale with their pride and covetouſneſſe, loth they are to deſtroy them quite, becauſe p. 164they cannot live without them; I hope a man may dally, though not commit adultery; I hope a man may pot it, though not bee drunke.

I beſeech you take notice what God commandeth; If thy brother or thy friend, which thou loveſt as thy owne ſoule, ſhall intice thee to Idolatry, thou ſhalt not pity him, but kill him. This is the frame of a gracious heart indeed, he is not content to have his corruptions onelyonly touched at, a word or two and away, but he wil ſhew no mercy to them; he will not ſpare his pride or earthly mindedneſſe, but deſires to ſee the death of all ſin.

p. 165Brethren, dwell in your meditations a while upon theſe things, and knocke at one anothers doores: Aske your owne hearts, whether ſinne be a burthen to you. Am I content to part with my boſome delight, my darling corruption; am I content to yeeld up my whole man to GOD, to ſerve him chearfully, ſingly, and conſtantly throughout my courſe? If ſo, goe home in peace, and the GOD of heaven goe with thee; if there be a Saint in heaven, thou art one.

But if I leave my ſins, Object.what ſhall become of my riches and honours? p. 166all pleaſure and contentment muſt then depart from me.Anſw.

Oh no, you ſhall not loſe your comforts, but exchange them for better, what profit is it to bee proud and dogged, and ſnarling at Gods truth? what advantageth it to cheat, and uſe indirect courſes? theſe are all but lying vanities, wee catch at the ſhadow and loſe the ſubſtance: What are riches without grace? there is a woe in all that wealth, and poyſon in all that proſperity; the beſt things here are but temporary and mutable; who would part with an eternall inheritance, that p. 167fadeth not away, for them?

What is it to enjoy the creature for a ſeaſon, and be deprived of the Creator for ever? You loſe nothing by imbracing Chriſt, but rubbiſh and filth that defiles and oppreſſeth you: Hee that leaves father, or mother, or houſes, or lands for my ſake (ſaith Chriſt) ſhall have a hundred fold here, and everlaſting happineſſe hereafter. The purchaſe you ſee is propounded, therefore bring out every ſinne and iniquity, produce every luſt and wickedneſſe that lodges within you, and lay them downe at Chriſts feet; be p. 168content to part with all, that you may enjoy him that is more than all; who would not leave a ſinne for a Saviour, exchange darkneſſe for light, or part with an empty contentment to be ſatisfied with the true never-fading good? But if profit cannot prevaile with you, let danger force you hereunto, know, there is a great miſery in the neglect hereof; if you will not have GOD take away your ſinnes, the truth is, God will take away his grace and holy Spirit from you, if you ever had it: Nay, you ſhall never have it upon theſe termes.

p. 169Was there ever a man ſuch a baby in nature, that hee would not part with the wound that will kill him? Was ever any man ſo fooliſh, that hee would not let the Phyſitian purge him, when hee was ſure to recover upon it? Conſider it ſeriouſly, you muſt either take part with ſinne, or with your ſouls; either ſuffer God to deprive you of your luſts, or deprive you of heaven: Pſal. 5.3.Ps 5:3Thou art a God that loveſt not wickedneſs (ſaith David:) If you will have ſin dwell in your hearts, God will not dwell with you, nor you with him. If you will harbour and hold your ſinnes, you p. 170muſt hold faſt ſhame and ſorrow too: A ſtranger to grace, and a ſtranger to God: Gratifie your luſts, and you gratifie the devill: Without holineſſe, no happineſſe: Heaven is too pure a place for any uncleane thing to have admiſſion into. Conſider what I ſay, and the Lord give you underſtanding in all things.

FINIS.

Spirituall MUNITION: A FƲNERALL SERMON.

Pſal. 20.7.

Some put their truſt in Chariots, and ſome in horſes: but wee will remember the Name of the Lord our God.

LONDON, Printed for Robert Dawlman, at the Signe of the Brazen Serpent in Pauls Churchyard. 1638.