THE SOULS POSSESSION OF CHRIST: Showing how a Christian should put on Christ, and be able to do all things through his strength.  
Whereunto is annexed A SERMON Preached at the Funeral of that worthy Divine Mr. Wilmott, late Minister of Clare, in Suffolk.  
By T. H.  
LONDON, Printed by M. F. for Francis Eglesfield, at the sign of the Marigold in Paul's Churchyard. 1638.   

Imprimatur.  
THO: WYKES. Novemb. 11. 1637.   

THE SOULS POSSESSION OF CHRIST.  Rom. 13.4. 

The Text.  Put ye on the Lord jesus Christ, and take no thought, or make no provision for the flesh to fulfil the lusts of it.  
THE intendment of these words is to suggest into the hearts of the Romans, 
The intent of the words.  a saving means, whereby they might be cheered up to the performance of such duties, 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 walk in rioting and wantonness; but that they should put on the armour, and walk as Children of the light.  
Now because the matter was difficult, either to get more grace, or to perform the duties required of them, oh, might some say, we know we should labour to subdue this sin, and it becomes Christians to walk comely, holily, agreeable to Gods will; but it is a hard matter to get grace to do the same.  
For answer hereunto the holy Apostle in this Verse suggests a double means, saying; 1. 
A double means 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 be strengthened to perform 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 jesus Christ. 2. The application of this party.  
Now if any man ask what is meant by putting on the Lord jesus Christ; 
What is meant by putting on Christ.  I answer, to put on Christ, is to be conceived in a double sense.  
1. We must put on Christ by faith, 
1  in justification, when we believe in Christ, that our debts are laid upon his score, and his merits are applied to us; but this is not meant here.  
The Reason is, because this had been spoken of long before, and it is presumed that these Romans to whom he wrote, had believed in Christ already.  
2. To put on Christ is spoken in regard of sanctification, 
2  as when we find both many weaknesses, and much want of grace in us, and unfitness for duties, than we 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 plain, for St. Paul having enjoined them to lay aside all sin, as pride, malice, riotous living, and all the works of the old man: he exhorts them to put on the Lord Jesus Christ, that they may the better overcome these sins and corruptions, and be quickened up to every needful duty. Hence I observe this Doctrine.  
They that have received Christ, and are near to salvation, and that have good proof from God's 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 performance of every spiritual service which God requires at their hands.  
Our Saviour Christ must be put on; 
Doct.  he 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 it is in this place. 
Note.  The Lord Jesus Christ takes measure of all the infirmities of his children, and applies suitable grace, according to every man's several necessities, as in Psa. 21.5. 
Psa. 21.5.  our Translation hath it, Glory and comely honour hast thou laid upon him; or, as it is in the Original, Glory and honour thou hast fitted for him.  
And again, Christ not only takes measure of our infirmities, but also he gives suitable grace fitting for our conditions; as in time of injury, he gives patience, in time of persecution he gives courage to stand for his truth, and wisdom to carry themselves aright; yea, he shapes out mercy and seasonable help for every estate. The Lord gives not only a fit grace to his children, but also he gives a present aid & strength to apply that grace; as a man not only makes his garment fit, but he puts it on close to his body, and then he is ready for any employment: So it is here, when the grace is applied, than a Christian is fit to walk with God in a holy course; as Luke 24.40. 
Luke 24.40. Acts 2.3, 4. verses.  compared with the second of the Acts 3, 4. we shall see that the Lord gives a supply of seasonable grace according to our necessities: In Luke the Text saith, Stay you in jerusalem 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 sat upon each of them; that is, GOD gave them abundance of grace to fit them for their works; the Spirit spoke in them, and they spoke as the Spirit gave them utterance. The Apostles had need of much wisdom and courage, and therefore GOD gave them abundance of spiritual assistance, as in that place is plain.  
The issue of the point is this, Those that are in the 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 ourselves.  
2. None of us can maintain 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 be God's gift, and if none can maintain and keep his grace when he hath it, further than God enables him, nor can exercise or put forth and use his grace aright without divine assistance, than it is needful that we depend upon God for what we have or do: And if grace and aid to perform any duty, comes only from the Lord Jesus, than it is very necessary, that we have daily recourses to him for the same.  
The Use is, 
Use.  to show us how humble we ought to be in our own eyes, and with what fear and dread we should walk before God. Can we do nothing without Christ? then walk tremblingly before him, lest he take away his Spirit from thee, and withdraw the comfort of his grace from thy soul; for the Lord hath scourges enough for thee. The Apostle saith, 
Phil. 2.12, 13.  Phil. 2.12, 13 Let us work out our salvation with fear and trembling, for it is God that works in us the will and the deed even of his own good pleasure; how ought we daily to fear, lest he that now offers mercy, never will offer it more, and lest he that now persuades the heart, will never persuade the heart more. If all depends upon the Lord, and we have no grace except he give it; and if we cannot maintain our grace, nor have any use of it, except he enable us; then let us be willing to stoop to him in all obedience and submission.  
Is it so, 
Use. 2.  that we have daily need of strength and quickening from Christ, than 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 be 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 grace 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 he would be hereafter in glory. This is the reason why many Christians lay open their nakedness, and why they have so many weaknesses. The ground is from hence; we 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 ourselves is marvellous scanty; we have little patience, and are therefore peevish at every turn; a little wisdom, and little humility, and therefore pride ever and anon lifts up the heart: thus the mouths of the wicked are opened, and the Name of God is dishonoured by us, and the reason is, because we do not resort to Christ to increase our spiritual growth, and to receive new strength and ability from him to help us in all duties, that no offence may be seen in our lives and conversations: as a man that hath a long garment, is covered over from head to foot; and as our Saviour counsels the Church of Laodicea, saying, Thou art wretched, poor, miserable, blind, and naked, and therefore come buy of me gold tried in the fire, 
Rev. 3.17, 18.  that thou mayst be rich, and white raiment that thou mayst be clothed, etc. So if we would go to Christ to have our garments lengthened, how cheerly and sweetly might we walk, beyond all exception of the devil himself?  
Now it may be, 
Quest.  some poor soul will be ready to say, oh, it is true indeed, I confess there is grace and power enough in the Lord Jesus to be had; and I have daily need to go to Christ for succour and strength, but how may I get this grace from Christ?  
For answer hereof consider two things: 
Ans.  First, in what regard we must put on Christ. 
What it is to put on Christ.  Secondly, by what means we may put on Christ, and fetch virtue from him: If we can apply this, we may walk cheerfully for ever after. Now we must put on Christ in three respects, or three ways.  
1. Put him on as a Saviour, 
1  that our sins may be pardoned, and that joy and peace may be continued to us; for there is no pardon of sin, no assurance of God's love, no peace of conscience, no joy in the holy Ghost, but only from Christ. Luke 1.47. 
Luke 1.47  Elizabeth saith, My soul rejoiceth in God my Saviour; so though we be guilty in our lives of the breach of God's Commandments, and liable to all his judgements threatened for the same, yet let us put on the Lord Jesus Christ to save us; and when we are at odds with God, by reason of our sins, let us put on Christ, as a peacemaker between him and us.  
2. We must put on Christ as a Prophet to teach us, and as a Lord to cover all our sins and corruptions for us; for he comes not only to save us from sin, but to give us power to overcome all our sins; as David saith, 
Ps. 51.12.  Uphold me with thy free Spirit; or, as the word is in the Original, Lord establish me with thy Kingly spirit. He calls it free, because Kings give great gifts freely: as if he had said, My heart is very weak, 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 do thou conquer them for me: Thanks be to God who hath given us victory, 
1 Cor. 15.57.  through our Lord jesus Christ, saith the Apostle; 
Rom. 8.37  for we are more than conquerors, through him that loved us: only here is the difference, men conquer not without loss, but we do; Again, they are not sure of victory, though they do fight, but we are through Christ; 
Heb. 2.14.  For as much as the Children are partakers of flesh and blood, Christ himself also took part with them, that he might destroy through death him which had the power of death, which is the Devil. See how the Lord Jesus did conquer all our enemies by his death, and by his satisfying the justice of GOD, and domineering over the power and malice of sin and Hell for us; 
Put on Christ dying.  therefore put ye on Christ a dying Saviour, that by virtue of his death Satan may be subdued and brought under.  
3. Put on Christ as an anointed Priest, 
3  that you may be fitted for every duty which GOD requires at your hands. We are made Priests to God the Father, through Christ; 
Rom. 1.8.  I thank my God through jesus Christ: It is a strange phrase, as though the prayers and thankes of the Apostle were given up to GOD the Father, in the virtue and power of Christ; By whom you also as lively stones be made a spiritual house, 
1 Pet. 2.4. A spiritual house.  and holy Priesthood to offer up spiritual Sacrifices acceptable to God in Christ. The Lord Jesus is the head stone of the corner, and if we would come to him as a living stone, 
Vers. 3.  Verse 3. then we shall be made a royal Priesthood. Only thus much, see how Christ did triumph over sin and hell, it was by the power of his resurrection; therefore as before we put on Christ dying, 
Put on Christ rising.  so now we must put on Christ rising: it is he that hath the keys of Hell and death; therefore let our souls be enlarged to rise from the grave of sin, and to walk for ever in newness of life.  
Some will object and say, 
Quest.  We know there is comfort enough in the Lord Christ, and he can conquer all our sins for us, and we ought to put him on daily, but how may we do this?  
The means whereby we must put on Christ, 
Answ.  
The means to put on Christ.  they are three especially.  
1. We must put off something, 
1  and be unclothed, before we can be clothed upon. Now there are two things to be put off; First, put off all thy bosom abominations, 
Put off all sins.  and all those menstruous clothes, which Esay speaks of, we must not listen after our own lusts, nor be carried away by the power of corruption: though temptation within comes, and occasions without arise, be not overswayed to any sin; For by these means you withdraw yourselves from the assistance of the Lord Jesus, and his Spirit cannot take any place in your hearts, his grace will not work, because you set sin on work.  
Therefore let us put off all our darling lusts and corruptions, and when we have cashiered them, we shall be fit to receive grace. The Angel spoke to joshua, 
Zach 3.3, 4.  Put off thy filthy garments, and I will give thee change of raiment; that is, abundance of grace to carry thee on in a good course: If we live in the spirit, 
Gal. 5.25, 26.  let us walk in the spirit. How is that? Let us not be desirous of vain glory, provoking one another, and envying one another: As if he had said, If you listen to pride and vainglory, you cannot walk in the spirit. Christ Jesus must be next the heart; he will not give you outward honours, and the like, that you may keep your secret lusts; No, no, grace and Christ must be nearest the soul of all.  
The second thing that must be put off is this, 
2  
We must deny ourselves.  we must renounce ourselves. What is that? We must renounce all sufficiency and ability that is in us, that we may be under the power and assistance of the Spirit: He that will trust to himself and his own ability, never can nor shall receive any such supply of grace from Christ to strengthen him, as otherwise God would give, and he might enjoy; therefore the Apostle wisheth, Oh that I might be found in him, 
Phil. 3.9.  not having mine own righteousness.  
Before, Paul boasted, that he was a Pharisee; If any man (saith he) hath whereof he might rejoice, much more I, circumcised the eight day of the kindred of Israel, and the like: He had a gay coat, and he was marvellously proud of it, but when the Lord Christ came to save him, he rend it all in pieces; he counted his former garments, and all his furniture as nothing, and cast all under his feet. No soldier puts two Helmets on his head at once, and no man wears two shoes on one foot.  
It is pretty to consider it even in nature; as it is with a boat that stands partly upon the stream, and partly upon the ground; so long as it is thus the stream cannot carry it; but commit the boat wholly to the stream, and then it glides along easily: So it is with our souls, while we rest partly upon Christ, and partly upon our own strength, and what our parts and wit can do; the power of our Lord Jesus Christ will never carry us, nor enable us so cheerfully to go on in a Christian course, as otherwise we might do. It is true, the Lord hath given us power to do what he requires, but the first moving of grace is not in ourselves; the Fountain is in Christ, and to him we must first go, and from him have our graces supplied and strengthened.  
Here is the cause why many a Christian finding himself weak, and his corruptions strong, is much daunted, because he looks only to himself; and when any temptation stirs, and his lusts move, presently he gins to quarrel with his own heart, and saith, Never any man had such a heart as I have; by which means he is more troubled than before, and pores only upon his sins, whereas he should go to Christ for grace. Sin in our souls is too hard and strong for the power that is in ourselves, but it is not too hard for the grace that is in Christ; he is the fountain of holiness, and if we look to ourselves we go to a wrong place; as a child though he have life in him, yet he cannot walk except his father lead him; so we are all such children even the best of God's 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 we can walk cheerfully.  
This is the reason why many a poor weak Christian walks comfortably and sweetly, when many an old slander falls often; because when an old Christian hath gotten a little wisdom and grace, he thinks then he can go of himself, and then his peace is forgotten; and therefore many times the Lord withdraws his Spirit, and here he falls into this sin, and that sin gets the upper hand of him; whereas a poor soul that seethe his own weakness, and mourns under it, seeks earnestly to Christ that he would raise up his heart, and that he would strengthen him with his grace, and this man walks cheerfully. While little children are under the Nurse, they never fall, but are safe enough; but when they are gone from the Nurse, than here they fall, and there they fall; sometime into the fire, sometime into the water: So it is with us, while we go into the hands of Christ, and look for grace from him, all this while, though never so feeble in ourselves, we receive much strength and succour from above; but when we begin to trust to ourselves, & say, What need we look up to Christ now? God hath enlightened us, and pardoned our sins, and given us grace, now we can go of ourselves; then we fall most shamefully, than we are much distempered, and lose all our peace, and all our assistance from Christ.  
Suppose a child and old man be swimming, the child that knows how to do it, he commits himself to the Stream, and so he swims easily; but the strong man thinks he can do it of himself, and so he strikes with his foot, and will not suffer the water to carry him, he stands with one foot on the ground, and strikes the water with the other; (this is not swimming, but going) till at last he sinks, and is drowned: So it is with a poor soul, when he commits himself to the stream of God's grace, he goes on comfortably in a Christian course; but when we rest upon our own ability, and on what we can do, the Spirit of grace doth not carry us, nor the promise ever assist us, and how can we then subsist, 
jer. 10.23.  for it is not in man to direct his own ways?  
S. Paul saith, I live, and yet not I, but Christ liveth in me: That is, I must first be (as) dead in myself before I can live in Christ; so should every child of God say, It is not I that have zeal, and quickening of myself, it must be given me from above.  
The second means whereby Christ may be put on, 
2  is this, when the soul is once made naked, than Faith takes the Robe, this glorious Robe of God's grace, and brings it home to the heart; for faith is not only a hand that lays hold on Christ for justification, but it is a shield also that receives virtue from Christ, for our farther sanctification.  
Christ is the fountain of all grace, and faith is the Conduit which conveys grace from Christ to the soul. 
How faith puts on Christ.  Now faith helps us in these three particular actions.  
First, 
1  it 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 go together; as our Saviour said, The words that I speak are spirit and life. Now when the soul 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. 8.10  If the Spirit of Christ be in you, the body is dead, because of sin, but the Spirit is life for righteousness sake, saith the Apostle, We have most great and precious promises given to us, that by them we 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 be partakers of the Divine nature. I compare the Spirit of grace to the Seal, and the soul to the Wax, and Faith is the hand which sets on this Seal. By faith we cause the spirit to work and fit its particular aid and relief, for the leaving of any impression of grace upon the soul.  
The next work of Faith is this, 
2  it not only closeth with God's Spirit in the promise, but it looks at that particular grace in Christ which we stand in need of, that it may be wrought in our hearts; as if a man want patience, or love, wisdom, humility, or the like, Faith closeth with the promise, and brings the same stamp into the soul, which is in the promise, as in those two places; john 1.16. Of his fullness have we all received grace for grace; 
joh. 1.16.  that is, whatsoever grace is in Christ, we do receive the same from him; As he was patiented, he makes us so; as he was wise, and meek, and holy, he makes us so: as in a Seal, look how many letters be upon the Seal, so many stamps will be left upon the wax. Faith looks at all the particular graces that are in Christ. As the same power that is in the head, is also in the ear, and eye, and hand: So the same Holy GHOST which wrought grace in the humanity of Christ, works patience in adversity, and courage to bear persecution; and in ignorance, it enlightens a man's eyes, and makes him look to Heaven.  
That is a notable place, 2 Cor. 3. where the Apostle saith, 
2 Cor. 3.18.  We 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 again, the same Spirit that made Christ meek, and wise, and holy, the same Spirit makes us poor in spirit, and meeke-hearted, like to him. Therefore look not only on Christ for grace in general, but for particular strength and assistance in every performance.  
3. The last act of Faith is, 
3  it not only closeth with the promise, and the Spirit in the same; it not only looks at that particular grace which is in Christ: but faith draws virtue from the Lord Jesus, that so grace may be imprinted in, and conveyed into the soul; therefore saith the Prophet, With joy shall ye draw water from the Well of salvation. 
Esay 12.3.  He doth not only say, there is water therein, but we may draw water from thence, and faith doth it thus; when a sinner with full persuasion settles himself with what God hath promised, it shall be done to the soul for the good thereof, as in Ezech. 36. A new heart will I give you, 
Ezech. 36.26, 27.  and I will put my Spirit into your hearts, and cause you to walk in my ways. He doth not only give grace, but quickens that grace, and causes men to walk holily and sweetly.  
Nay further, if Faith finds the heart dejected, and unfit to pray, see how it gripes and lays hold on the promises, saying, Lord, I find my soul dead in the performance of duty, and marvellous untoward, and awke to a holy life. Lord, thou hast said thou wilt cause thy people to walk boldly in thy way, oh give me courage, and life, and quickening. As that poor woman by touching the Hem of Christ's garment, drew virtue from him; so faith lays hold upon the hem of Christ's garment, and gains refreshment.  
3. The third and last means to put on Christ, 
3  is this, having thus denied ourselves, our own lusts and sufficiency, and having closed with the promise, and the spirit of grace in the same, the last means is meditation, that is, when the soul turned itself wholly to that grace which is in Christ it pores not altogether upon sin and corruption, for than you go of from Christ. This meditation keeps the soul upon the stream, as faith casts it upon the stream. As the branch cannot bring forth any fruit, 
joh. 15.4.  except it abide in the Vine, no more can ye, except ye abide in me. Now we abide in Christ, when the eye is set upon Christ, when the tongue talks of Christ, and the mind museth of him, and the affections are settled towards him; but when the mind is taken off the promise, and the comforts that are therein, and wholly puzzles itself, by thinking of temptations or inward corruptions, than men are soon prevailed against, and overcome. If the Devil can pluck your minds from the promise, and cast your thoughts wholly upon your corruptions, he hath enough. Suppose there be two fountains, the one full of puddle water, and the other full of clear water, and there are two cocks for these fountains; if a man be always turning the cock that comes from the puddle fountain, can he look for any other than foul water? So there is a fountain of grace in Christ, and in the promise, and there is a fountain of corruption in ourselves, and meditations is as the cocks coming from these: Now if we be ever meditating what we are, and what we have, and what we do, and what we deserve, there is nothing but fear, and horror, and discouragement, and the puddle water comes amain.  
The nature of meditation is excellent in this kind, and it shows itself in these three particulars.  
First, hereby we bring Christ and grace near unto us, and we put on our communion upon every occasion; 
1  it makes the promise to be within a man's reach (as I may say.) David saith, 
Psal. 119.98, 99  Thou through thy Commandments hast made me 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 Commandments to be ever with a man, when troubles and temptation come, Meditation brings Christ near, and the promise close to the soul. If pride be near us, than meditation brings near the humility of Christ, and makes that to be ever with a man. If covetousness be near, than meditation brings near the heavenly mindedness of Christ, and that is ever with a man to aid him; and so in all other things. You poor people of God, of whatsoever condition you are, hold fast a constant meditation of the promise, and at last you shall see that grace will come from heaven into your souls.  
Secondly, meditation gathers up all the power that is in the promise, and daily finds a great deal of sweetness and power to come from the same, as Heb. 13. He hath said, 
Heb. 13.6.  I will not fail thee nor forsake thee. Now Meditation works thus; Hath God said so? there is infinite mercy and wisdom, compassion and goodness in him. Will the Lord never leave me, will he never forsake me? It is enough, it is a free, gracious, constant and faithful promise, I may safely rest upon it. Thus the soul is fully contented and quieted, though all other comforts in the world fail. This is the reason, why we are taken aside so much, and discouraged with every little cross and trouble, because we consider not the freedom, and excellency of the promise; if we ask a poor soul, whether this be 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 fare more sweet than any riches, pleasures, or profits whatsoever. Oh brethren, why should this trash delude us? and why are we so much dismayed at the loss of these things here below? Sure it is because we weigh not the excellency of the promise, and the things are above. When the devil saith, Thou wilt be poor, and the times are hard, and thou and thine will come to great misery, than Meditation goes to the promise, and seeing the excellency of it, saith, If I be poor, Christ is rich, and he is mine; if I be a wretched creature in myself, Christ is blessed and beloved of his Father, he is mine. The earth is all the Lords, and the fullness thereof, and he hath said, he will deny me nothing that is good: If GOD be mine, in conclusion, all is mine.  
Look as it is with a garment, the more full it is, the more comely it is; so when Meditation brings all the promises home, it is full. I want power (saith the soul;) there is abundance of power in the Lord Jesus, saith Meditation; I want mercy (saith the soul;) then Meditation steps in, and saith, There is mercy enough in Christ, and all his goodness from everlasting to everlasting is thine; hereupon the soul goes away wonderfully contented and cheered. See how comfortably the Martyrs passed through the very flames, in consideration hereof: 
Ps. 16.8,  I have set God ever before my eyes, and because he is at my right hand, I cannot be moved. That is, God will give me sufficient aid, and assistance in all extremities. When a man continually sets God before his eyes, and thinks & talks of nothing but Christ, how joyous may such a one be? but when the heart of a man is dazzled, and his mind either looking for some sufficiency from within, or some glory from without, this withdraws the power of the promise from him; as if a Preacher did see nothing but the Lord, and aim at him only, and give himself wholly to his disposal, and receive all his strength only for him, what need he care what men think or say of him? If you would do thus, you should find a abundance of peace and comfort from the Almighty.  
The third work of Meditation is this, 
3  It fastens the promise more strongly upon the soul, and, as it were, rivets the soul to the promise, and even fastens the promise into the heart; as if a man do always 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 deal by him again; such a man is even drowned in his misery; he cannot sleep or speak, eat or drink, nor do any thing, but his mind is ever upon his injury.  
This spiritual Meditation will (as it were) drown a man in the promise, so that at last he thinks and talks of nothing but the promise, still the Lord Jesus Christ is near him, and he is so fastened to him, that he walks on chearily in all estates; if any misery or temptation comes, the promise is so cheer full to him, that he regards them not. That is the phrase of the Wiseman, 
Pro. 4.14.  Take hold fast of instruction, let her not go, for she is thy life. The devil, the world, and our sins would pluck away Christ and grace from us, but let not the promise go, think, and talk still of it, pray and strive for the continuance of the same.  
Now to work this a little into your hearts, 
Use.  the Apostle saith, 
Col. 2.6.  that as you have received Christ, so walk you in him. I beseech you, walk in the power and spirit of Christ, and let the virtue received from him, appear in your lives and conversations. It is a strange passage in the 2 Corinth. 
2 Cor. 13.3  13. If any man require a Testimony of Christ speaking in me, etc. The Lord Jesus indicted all the words of S. Paul, and Christ himself spoke by all his faithful servants; Oh what a comfort would this be to a poor child of GOD, that (it may be) hath not a rag to cover his body withal, yet he is clothed with the robe of Jesus Christ! Oh how holy our conversation would be, if Christ would speak in us, and for us, that when any temptation comes, we may have recourse to the Lord for succour! If the soul be troubled with pride, and the heart gins to bubble up with revenge and malice against a man that hath done him wrong, and men lie against all sense and reason, and this gins to stir a man: how will you help yourselves: Thus, look up to heaven, and say, Now I see the thing I must labour for is a humble soul; Truth Lord, it is not in me to pull down and tame mine own heart; Lord, do thou work this grace in me.  
It is a shame to pride ourselves, and say, These are my parts and gifts, I will know my place, and seek for respect in the world.  
No, no, this is the next way to be overcome of corruption; rather say, Lord, it is not in this sinful heart of mine to be 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, work the same in me, and give me a meek and heavenly heart.  
And if the promise come not suddenly, yet look up once again, and say, Lord, thou hast said thou wilt make thy servant to walk humbly before thee, is it not a free, constant, and faithful promise? Hold here thy holy meditation, and at last grace and aid will come to make us humble. You must not put on Christ as your holy day , a man must put on Christ, not only in the morning in prayer time, as he confesseth and bewaileth his sins, and then leave Christ in his house or closet; no, no, you have as much need of your garments abroad, as in the house, therefore wear Christ all the day long, and go clad with him continually, and be 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 you have any duty to be done, consider what grace is most needful, and repair to him for the same.  
Would you put on Christ in eating & drinking, then say thus; O Lord, it is not in my soul to be thankful and sober, therefore give me that Spirit of thine which wrought secretly upon others: Oh blessed Redeemer, let that good Spirit work also in me, 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 we live? As S. Paul saith, It is the Lord jesus that liveth in me; so we should say, It is the Lord Christ that doth all things in me.  
Little children, 
1 joh. 2.28.  dwell in GOD, (as the Apostle saith:) Do you desire any grace? go to the Lord Christ then, and put him on; he will take measure of all your wants, he will enable you to do whatsoever is commanded: He that thus walks with Christ here, shall live with him for ever hereafter. Many a man in his death knows what he hath in the world, and knows how to dispose them, but he knows not what shall become of himself, 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 go to his Saviour that hath been in him, and hath walked with him; he had communion with CHRIST here, and shall have fullness of joy at his right hand for ever. Thus much of the first means.  
The second is this, 
2  we must not give any advantage to Satan, or our own flesh. By flesh is meant original corruption, or that unframeablenesse of the body and soul, which hath taken possession of the whole man. By the lusts of the flesh is meant, that inclination which it hath to any evil, and that which withdraws a man from any good: These are lustings of pride, and malice, and worldliness, putting forward the soul to the commission of evil. By fulfilling the lusts of the flesh is meant, when we bring these inward lustings of the heart forth into outward practice, as when pride saith, we must do this or that presently, we do it; and when covetousness saith, Do this, and strait we do it; and so in other things.  
Make no provision for the flesh. From this later clause of the Verse we may observe these four points.  
1 The best of GOD'S children (though they are spiritual and holy) have flesh and corruptions in them.  
2 This corruption stirs up many inclinations to sin, it hath many provocations to draw us to commit evil, and hinders us from much good. These I shall pass over, and pitch only upon the two last.  
3. The third doctrine is this, we must not be provident for our corruptions, as a good husband will do for his outward estate; or thus, we must not give way to the practice of these sins which we are prone to by reason of corrupt nature: This is plainly laid down by the Spirit of God in many places; as Deuter. 12.28. and Prov. 23.27. Look not thou upon the Wine when it is red, when it giveth the colour in the cup. He doth not only say, Thou shalt not drink too much, but thou must not look upon the redness of the Wine, thou must withdraw thyself from the enticements of any sin. God is so careful this way, when he would fence thy soul against any sin, as that he 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 break down their Images, and burn down their Groves; Nay, thou shalt not make mention of Idolatry in thy mouth. We must not maintain the monuments of Idolatry, Nor name them giving them any honour.  
But here the question will be asked, 
Quest.  What it is then to make provision for the flesh, that we may know whether we do make provision for it or no?  
This implies three particulars especially. 
Ans.   
1. When a man bestows his meditation upon those sinful corruptions that stir within him, and is always poreing upon them by meditation, we warm our wicked hearts. As the Adulterer thinks of his dalliances, and the occasions of them, and even sucks out the sweetness of those sins by meditation; so the wrathful man blows up his impatience, & increaseth it by meditation; Oh (saith he) he hath been beholding to me, and yet he hath wronged me thus and thus: so the heart is all in a light flame with anger.  
When the heart settles its thoughts upon a man's lusts, he hath never done; as a poor man poares upon this and that misery, and of the dangerous hazard he and his may come to: So meditations fastens upon some sin, and this breeds consent, delight, and desire, and at last he resolves he will have it; as in a family, if the master do provide for it, he sets his meditation upon what he 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 work of provision lies in Consultation, as when the soul hath resolved to have his lusts, as to do an injury, and to vent his malice; it sits (as it were) at Counsel Table, how to contrive that which the soul longs after.  
He consults of the time when, the place where, and the means by which his lusts may be attained, as may appear in some passages that way, 1 Kings 21.9. Ahab was sick for Naboths Vineyard, and jezabel would provide it for him; Ahab had the first part of provision, his heart was set upon it, and he went home sick of covetousness; and his wife comes to him, and said, Oh fool, art thou a King in Israel, and standest sweeting here for the Vineyard of a base slave thy subject? Arise, eat bread, and lot thy heart be merry, I will devise such a course, that it shall be thine: See what provision this whorish woman makes, as all such people are marvellous cunning that way: She writes letters in Ahabs' name, and sends them to the Rulers of the City, and bids them proclaim a fast, and set Naboth on high among the people, and then Knights of the post must be suborned to bear false witness against him, and to say that he did blaspheme God and the King; thus the poor man lost his life.  
3 The last work of provision is, the putting in practice those cursed means which the heart hath plotted and attained unto; this is that which I observe, Pro. 7. by that adulterous woman, verse 16. I have decked my bed with Cover 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 bag of money with him, and will not come again until the time appointed. Thus she beguiles the innocent, carrying him on, not knowing that he is going to the chamber of destruction; therefore we must not bestow our thoughts on our corruptions, nor advise with them. We use to say, Such a one is very painful, but he is not provident, he never thinks on his business, how then can he effect it? so when we do not meditate upon our lusts, when we consult not of them, and practise no means to fulfil the same, it cannot be said that we make provision for the flesh.  
1 This doth condemn, 
Use.  first, them whose care, pains and diligence is wholly spent to give their carnal cursed hearts content. Some there be, of whom the Wiseman speaks, 
Pro. 4.15, 16.  Enter not into the path of the wicked, for they sleep not except they have done mischief. As if he had said, They are in commons with the devil, they cannot be content to be drunken themselves, and unclean, themselves, but they must draw others to it: thus they make provision for the devil, 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 drink to practise whatsoever may give Satan and their own cursed hearts content. 
jer. 4.22.  My people is foolish, saith the Lord, they have not known me; they are sottish children, they are wise to do evil, but to do good they have no understanding at all. A man that knows nothing of his peace, that after many instructions is not informed, and his mind is not enlightened, and knows nothing of God, or Christ, yet marvellous witty he is to do evil; he will undermine any man's practice, and many secret fetches he hath to procure his carnal will; what is this but to provide for the flesh?  
Secondly, such are here reproved also, who, howsoever they can curb their tongues and their hands, and refrain some gross sins, yet they make no bones of bad thoughts, and their provision is within; they think 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 think what he will: the case is clear, meditation is the hold of Satan, and it is (as it were) the sinews of all corruptions; the mind is (as I may so say) the very Shop & Warehouse of all wickedness, and from hence comes drunkenness, adultery, and every work of darkness; yea, this meditation is as the Anvil, where all base speeches and sinful actions are forged: all our sinful devises are first framed here inwardly, and then we bring them forth into practice outwardly. It is suspicious whether there is not a greater power of corruption to be seen by Meditation, than by any means of the world beside?  
I compare Meditation to the distilling of waters: The cunning Alchemists will fetch a spirit out of any thing almost. Meditation is as it were a distillation of our corruptions, and draws out the heart and life of them; as a man may eat a thing, and get no hurt by it, but if he takes the Oil that comes from it, it is present death: so we play the Alchemists, and suck out the very life of our corruptions. Thus a base adulterer commits a thousand abominations in his mind, when as in regard of the weakness of his body, and want of opportunity, he cannot do one. See how a man distils covetousness, and draws the life and power of it, every thing that he seethe, is his own, and he wisheth all his friends dead that he might enjoy all their goods. 
Ier, 4.14.  GOD complains marvellously of jerusalem in this very particular, not only for the sins of their lives, but of their hearts; he doth not say, How long shall your adulteries or drunkennesses remain? but, How long shall thy vain thoughts lodge within thee? wash thine heart from wickedness, that thou mayst be saved.  
Some will say, What if a man cannot get power against them, what danger is there?  
The Lord tells me what danger there is: Oh jerusalem, saith he, Wash thy heart from wickedness: Not only wipe thy mouth (as the Harlot doth,) no, wash thy heart that thou mayst be saved. As if he had said, This heart and thought of wickedness 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; it's as much as your souls are worth, if you continue in it; howsoever I confess the best of God's children are taken aside by this sinful distemper, yet it is the greatest burden of their souls, and they are never quiet till they get victory over it in some good measure; but when a man's meditations are wholly carried away in this kind, 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 Wiseman, 
Prov. 12.2.  saith, A man of wicked devices will he condemn; he hath enough to sink his soul for ever. He doth not say, A man that hath practised wickedness outwardly, but he that is a man of wicked meditations, and is always thinking of his lusts, and of his corruptions, the Lord saith, he will condemn him for it; it is a brand of one that is yet in the gall of bitterness. I beseech you brethren, for Christ his sake take notice of it, and not only make conscience of sin outwardly, but even of every sinful imagination, and the contemplative wickedness of your soul; and let me say to you as the Lord said to this people, How long shall your wicked thoughts lodge within you?  
Secondly, 
Use.  here is a point of instruction; whence we may know, how to judge of such as are daily devising and consulting how to draw others from a good course. Sometimes a carnal friend, and sometime a cursed neighbour labours either by vile counsel, or by discouragements of some devilish devices to draw a man from a holy course, and from the power of godliness; whatsoever he is, judge him a Factor for the devil, and as one that makes provision for his lusts. I may fitly compare such wicked counsellors to the devils purveyors; they bring all their provision to his Storehouses. These vile wretches would stuff our hearts with these cursed devices, & carnal reasons, to withdraw us from godliness; 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.  that he must go to jerusalem, and suffer many things of the Elders, and High-Priests, and be slain; Peter took him aside, and began to rebuke him, saying, Master, pity or favour thyself, these things shall not be unto thee; here was the counsel of Peter, or rather the devil in him: But see how Christ shakes him off; Get thee behind me Satan, thou art an offence to me, because thou understandest not the things that are of God, but of man: So when carnal friends say, Oh, away with this too much praying, and what needs all this strictness in sanctifying the Lords day, and the like; beware of such: these are imps of darkness, and the devils Purveyors, they would lay up their provision in your hearts, that you may give entertainment to Satan; and therefore shake them off, as Christ did Peter, and say, Get thee behind me Satan. As you tender your own happiness, get your heart's fenced against all these cursed persuasions.  
The fourth and last point from these words, 
Doct. 4.  is this, He that maketh provision for his corruptions, shall certainly be overcome by them; he that provides for sin, shall certainly be drawn to yield obedience to sin.  
The Doctrine is raised from the connexion of the words; Make no provision for the flesh, (saith the Apostle,) for if you do provide for them, you will fulfil the lusts of the flesh: In conclusion, a provider for lust will be a fulfiller of lust; he that gives way to occasions of sin, 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 be to the end of the world.  
See this in Eve, 
Gen. 3.  the only way for the devil to come upon her, was to parley with her: First, he labours to make way for thought and meditation, and therefore he doth not speak any thing affirmatively, but makes a question to fish out an occasion that he might take advantage: Yea, (saith he) hath God said, ye shall not eat of every tree in the garden? and she said to him, Of the fruit of the tree which is in the midst of the Garden, God hath said, Ye shall not eat, lest ye die. When the devil saw that she was (as it were) discontented, because she might not eat of it, he was glad of that, and said, Is the wind in that do over, than I have enough; I tell thee, saith he, Ye shall not die at all, but when ye eat thereof you shall be as Gods. Thus she took in from Satan provision of his, and so was overcome.  
Another proof is, jam. 1.15. 
jam. 1.15.  When lust hath conceived, it bringeth sin, and when sin is finished, it bringeth forth death. Look as it is with a fish when the fisherman throws in his bait; first, the fish looks upon it, than she follows it, and afterward she feeds upon it: so the soul gins to look after a lust, and fixeth his meditations upon it, and when lust hath conceived, than it bringeth forth sin. In the conception of lust, sin is generated in the heart, as it is with corn that is sown in a field, if the ground be fit for bearing, first the earth warms the seed; secondly, it conveys a kind of moisture into it, and at last it brings forth a blade, and so grows up till it come to the Ear: so it is with the soul, the spawn of corruption is original sin, but Meditation that warms it, and Consultation provides moisture 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, he traveleth with iniquity, and hath conceived mischief, and brought forth falsehood. A man conceives a corruption thus: When his own vile heart is stirred up to sin, than his mind is settled upon that thing, and strait way he grows big of it, as it is with a travelling woman, at last it comes to the birth. Meditation warms sin, and Consultation makes the soul grow big of sin, 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, than he parleys with her, he sets his heart upon her, he fell asleep in her lap, and at last he loseth his hair, and his strength, though he had his pleasure for the while. Though a man were as strong as Samson in grace, if he will needs come as he did, and dally with occasions, my life for his, he shall lose his comfort, and be overthrown by his abominations.  
But how comes this to pass, that if a man will provide for his flesh, he shall be a slave to his lusts?  
The Reasons are two: 
How men become slaves to their lusts.   
First, in regard of sin itself, because thereby we give great advantage to sin.  
Secondly, in regard of Grace; we do exceedingly hinder the work of Grace, which otherwise might be helpful to us, for the avoiding or sin.  
1. By making provision for the flesh, as I have showed, we give much advantage to sin and Satan, who lies at catch to foil us in a Christian course; by this means we put a kind of life into the lusts of the flesh, we do (what lies in us) put strength into the hands of sin, that it may wound us by those occasions we meddle withal. 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 they may do it as S. Paul tells his scholars, 2 Tim. 1.6. so there is way whereby corruption may be quickened and set on a light flame, and that is done by Meditation, which as it stirs up the soul marvellously to seek 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 soul.  
As it is with an old weak man, naturally, he faints & falls into a heavy sound, and seems to be clean gone; but now how will you help this man, and bring him to himself again? the only way is this, we use to chafe his body, and put in some Aquavitae into his mouth, and so at last he gathers heat, looks up, and speaks, and in the end he walks; thus a weak body may be 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 drunkenness or uncleanness, and howsoever God hath been pleased to draw him to himself, & one would think he should never be unclean or drunk more; yet notwithstanding the old man is not wholly dead; he is almost going away, he lies 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 pains do we daily take that this old man may live within us? we chafe him, and keep him warm; we quicken up that cursed disposition that is in us, by Meditation, we stir up that wickedness that is in our hearts, and bestow our minds upon it.  
As the drunkard oft thinks of his wont dalliances how sweet and pleasant they have been unto him, and so he that hath been an adulterer; by means whereof the old man gins to gather life again, he stands up and walks; in so much that the poor soul gins to fear, and is forced to say, Good Lord, was I ever truly wrought upon, was my heart ever throughly broken for these sins?  
Alas brethren, it is no wonder; you make too much of the old man, you pour life into him, and are still contriving for him, and ever thinking how pleasing this way, these fleshly means, and sinful courses were: the ground is here, you give strength and ability to corruption to prevail against you. As it is with fire, if a man have plenty of wood, though there were but a little coal of fire, every man would say, that by blowing, it will be a great flame in the end: So there is still a coal of corruption in us all, there is a coal of pride and peevishness, idleness and untowardness, a cursed body of death remaining in the best of us, & will be whilst we carry these houses of clay about us. But a man by Meditation and Consultation kindles this coal, they bring the wood, and blow up the fire, and make a man fall in love with his parts and his place, and if he be not regarded, than he is all on a flame with anger, and the fire burns abundantly, and then he cries out of his misery. Why do you blow the fire then?  
When an enemy lies in the field to besiege a City, if he have neither meat nor any munition, he will not tarry long; but if the people within send him provision, it is no wonder though they be overthrown by him: so this Meditation makes provision, and Consultation sends it to the enemy.  
The second part of this Reason is this, as we add strength to our corruptions, so meditation is as an invitation of the devil to come and tempt us; thereby we give money to the devil, and subject ourselves, and our souls to the powers of temptations, as occasions are offered to us; so that we must either be captivated or overtaken by them.  
When we conceive highly of our own abilities, we wish pride to come and exalt us, and Consultation of the means to accomplish our lusts, is (as it were) the setting open the doors for the devil to come and welcome. Look what ever the Meditations are set upon, the heart is under the power and strength of that sin; and look how fare a man meditates on it, so fare it prevails with him, and domineers over him.  
As it is with a pair of floodgates, when they are set open, it lets in the Stream amain, that carries all before it; so Meditation upon any base occasion sets open the floodgate, that it carries the soul amain to the practice of any sin; he (as it were) invites the devil to come and sup with him. judas, that covetous wretch, when he saw the box of ointment broken, said, What need all this waste? But alas, he did it not because he cared for the poor, but because he was a thief, and had the bag.  
Where we may observe this by the way, He that is a covetous man indeed, that is under the power of that lust, give him opportunity, and he will theeve more or less. The devil full well saw judas his covetous heart, (oh, thought he, if I had this hundred pence in my pocket, I were made for ever,) therefore in another place the Text saith, The devil entered into judas: How is that? The devil cast into the mind of judas to betray his Master; Go thy ways, saith he, betray thy Master, and thou mayst have so much money, and thy Master will escape well enough. Thus Satan took possession of him, and prevailed with him to do that for which he had formerly consulted about: And he went out and betrayed his Master. By giving way to the devil, at last he was overcome by him.  
The Reason is this, If by Meditation and Consultation of our corruptions, we give strength to corruption, and yield to the flesh, than the devil will 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 ourselves to them, and therefore shall be overcome by them.  
The second Reason is 
Reas. 2.  taken from the hindrance of the work of grace, whereby we might be fortified against our corruptions: and that we do, these two ways.  
1. By daily musing of our sins and corruptions we dead the work of grace in our hearts; in so much, that it is either dead, and will not work, or else it is crowded that it cannot work. This Meditation and Consultation so take up the soul, that the heart hath no liberty to work, there is no room for faith, and patience, and heavenly mindedness.  
As it is in some great places when there is some great provision to be made, than every man is busied; one man is sent one way, and another man another, and the Nobleman 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 soul, when a man lets out all his mind and thoughts, his reason, affections, and desires after his lusts, it is no wonder such a one cannot believe; 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 soul, because all the whole stream of the heart and mind is employed in hunting after vanities.  
Now in this extremity ask the poor soul if he have any assurance of God's love, or any stir of grace, he will answer no, no; the reason is, they have spent all their thoughts upon fear, and doubting, and discouragement, and were all making provision for them, and in the mean time faith lay as dead in the soul. This is very considerable in reason; though faith work in the soul, yet it must use the soul, and all the affections of it, as the memory, understanding, and desires; and cannot work without these. The soul of a man being a finite creature, cannot settle its affections upon many objects at once; if he bestow his mind upon sin, and the occasions thereof, he cannot meditate upon Christ and the promise, he cannot have a Stream running fully in two Channels all at once: when a man lets out the stream of his desire, judgement and endeavour, wholly 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.  see what wronged him, see what provision he made for his anger; Surely in vain have I kept this fellow, and all that he had in the wilderness, saith he; So and more also do God unto the enemies of David; if I leave of all that pertains to him by the Morning's light any that pisseth against the wall: I will requite the old churl, 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 he; Nabal is his name, and folly is with him. And thus she pacified the King, in so much that David said to her, Blessed be God, and blessed be thou, and blessed be thy counsel to me.  
Why, may some say, 
Object.  was not David as able to counsel himself as she was to do it?  
I answer, yes, 
Answ.  he was a marvellous wise man, and understood the law of God, and the Law of Nations, but he had so given over his heart to wrath, that he had no room for any work of wisdom, or patience to take place, and therefore now stood in need of a counsellor.  
And as the work of grace is dead in the soul, because the strength of all is employed another way; 
2  so secondly, we deprive ourselves of the comfort and virtue of the promise that were might enjoy. The Spirit and promise of God is that, which must help a Christian in all his straits: Now the work of the Spirit of grace dies in the heart by meditation of sin; our forgetting of God's promise, stops the stream of his goodness, so as we receive not that grace that we might do for the strengthening of us.  
In common reason we know this; GOD doth communicate grace to us from his promise, but we must look up to it, and turn our mind and thoughts towards it. Now when a man hath turned his meditations upon the world, and the occasions thereof, he is gone clean off from the promise; and not meditating upon the promise, and the means of grace, he can receive no strength nor comfort from the same.  
Heb. 12.3. the Text saith, Consider him that endured such contradictions of sinners against himself, lest ye be wearied and faint in your minds. Here are two passages observable.  
First, the Lord Jesus Christ is able to make us strong and resolute in mind, that we 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 be patiented, 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 proof and reasons of the point, now I come to the Uses, which are of great weight, and therefore read them carefully.  
It is a point of marvellous use, 
Use.  and of great power and excellency to reform us in things that are amiss, to guide us in the way to happiness. Is it so, that whosoever makes provision for the flesh, shall certainly be overcome by it? Then this is a ground of direction, whereby a man may perceive what his own and the practices of other men are, and what will become of himself, and others; judge it thus, see what provision they make, and what course commonly they undertake. If a man use means that tend to his lusts, it is a heavy suspicion he will be overtaken by his lusts: If we see a man eat ill meats excessively, we use to say, questionless he will surfeit; would any man have done so, except he did provide for sickness? So if our meditations do run upon any sinful courses, or base lusts, a man may almost conclude, we will surfeit upon the same: If a man will provide for the world, the world will overtake him; and if he provide for his pleasures, they will certainly ensnare him.  
Do you find a man that hath a secret kind of dislike, at the pureness and truth of God, and that doth despise good counsel, and the spirit of grace? his provision will tell you what guests will come to his house. If we see what provision is in a man's house, we may easily conjecture what his guests will be.  
As it is in housekeeping, just so it is in heart-keeping; when we see what provision a man makes for his lusts, we may know what his course will be. 
Rom. 12, 8  The Apostle saith, When men did not like to retain God in their knowledge, God gave them to a reprobate mind, to do those things which are good in their own eyes. That soul that sets itself against the spirit of grace, would (if he could) pluck God from heaven. Oh wretched man, what dost thou despite the Spirit? if thou hast no spirit, than thou art a damned man, and as thou dost not like to approve of God in thy knowledge, God will erelong give thee up to a reprobate sense. It is a sign that a man is devoted to destruction, and even sealed unto condemnation, that undervalues the knowledge & ways of God, and hath no delight in Jesus Christ, but despites the Spirit, and the means of grace; it is just that thou shouldst be rid of this holiness, and blessed presence, for ever; and therefore God gave them up, saith the Text: As if he should say, take him, a mind that shall never know God, that shall never taste grace and goodness, harden that man's heart, he shall never receive virtue, nor comfort thereby; provision was made before hand, and therefore the Guests come accordingly.  
And so it is, Heb. 10.28. If he that despised Moses Law, died without mercy, of how much sorer punishment is he worthy, which treadeth under foot the Son of God?  
There are two things to be noted in these words:  
1. He that knows God's Law, and breaks 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 feet, and makes a mock at sanctification? Brethren, for the Lord Christ's sake, take notice of it; you account the blood of Christ as an unholy thing, and make a mock at sanctification; you care not though you be never sanctified; I tell thee then, thou shalt receive judgement without mercy; nay, you do despite the Spirit, the Spirit (saith the Apostle) makes request for us, with groans that cannot be 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 bubblings in your hearts, than you may conclude what your course will 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 sin against the Holy Ghost. Do you see a man that is not able to endure the power of the Gospel in the plainness and efficacy of it, but still he is snarling and catching against the truth, and carping against the man that delivers it, and if he can hear any false tale of the Minister, he will be sure to blaze it. Doth this man now provide for the love 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 venom and violence against God, & his grace; and if opportunity come, he will prove a fierce and devilish persecutor.  
Do you see a lightheaded and a wanton-hearted woman wand'ring out of he own house at nine or ten a clock at night, using unseasonable hours, like Toads that always crawl from their holes when it is dark; what doth this woman provide for? doth she provide for holiness, modesty & mercy? Nay, that would make her stay at home in her own house; if it were for Religion, she would not be abroad at that time; she provides for nothing else but whoredom and drunkenness, for a profane light heart, and therefore these guests will come afterward.  
If there be any such here, the God of heaven speak to their hearts. Shall people hate holiness, and scoff at the exactness of a blessed course, and scare such as fear God; and labour to draw weak beginners from grace? What say they, will you turn a tame fool? Will you be ruled by these precise fellows, and have your head under their girdle? Well, I hope your guests are come by this time; the case is clear, he that doth thus provide for sin, will surely be overcome of sin. You that are the Saints of God do not wonder though you be despised and hated by these wicked worldlings; let these dog's bark, and the Lions roar, 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.  
Thus you see the danger of harkening to fleshly enticements, how it enthralled us in Satan's bondage, and hinders the work of grace in our hearts; nothing more.  
How then might I get my heart divorced from sin, 
Object.  so as to abhor every deed of darkness.  
Labour for a teachable spirit: 
Ans.  
1  An honest heart gladly embraceth the least notice of any evil, it hearkens to any information of what is amiss in him, by any person or means whatsoever. It is a sign a man gins to dislike his courses, when he is ready to hear any thing against them. A gracious heart desires to be freed not only from the dominion of sin, but from the presence of it, and is ready to take the least inkling from any occasion or speech of the meanest Saint of GOD to that purpose: when any one tells him, such a course is sinful, such a practice is unlawful; he is very careful to attend thereunto, and be advised thereof.  
Nay, if an enemy out of malice and spleen, shall cast any thing as a matter of scandal upon him, that will make his heart shake within him, and he gins to consider, whether such an action be warrantable, yea or no; and he thinks with himself, Such a man dares not do it; if it be sin, why should not I reform it as well as another? and if it be not sin, why should he abridge himself of that liberty which is lawful? and the soul is never quieted till it is throughly informed what is good and may be performed, and what is evil and must be abandoned.  
What I know not, 
job 6.24.  teach thou me, (saith job) and I will hold my tongue. He doth not quarrel with the man that counsels him, or wrangle with the man that adviseth him; but teach thou me, and I will hear readily: If I have done iniquity I will do so no more. He is willing to understand of any failing, and will not put off a godly reproof with matter of scorn, saying, I know as well as you, let every tub stand upon his own bottom, and the like.  
A gracious heart is suspicious of himself, and seeks direction from God, that he may more clearly perceive his miscarriages, and avoid them. He looks up to heaven, and saith, Lord, thou knowst the secrets of my heart, let me know it too; thou knowest the winding of the soul of man, let me understand the frame of my own spirit, that I may not sin against thee.  
2 In the second place thou must beg of God a submissive mind to his will, so as to sit down convinced, and yield quietly to the authority of the power of the truth. A gracious heart will not invent tricks to defeat the Word of Life, when it is evidently and plainly brought home to the conscience: Happily it may a little quarrel at the first, but when he sees the Reasons are sound, and Scriptures undeniable; when it sees that it cannot answer the argument, it will be content to be framed thereunto.  
When the Lord came to school job, 
job 40, 4.  and had informed him of his own Majesty and excellency, together with his vileness and misery; he presently yield 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, she was a dog; Truth Lord, saith she, but the dogs may eat of the crumbs that fall from their Master's table: As who should say, I confess I am as bad as thou speakest; I deny not what I am, I am a dog, I yield it, yet the dogs may lie under the table; that is all I crave and ask, that I may but lie under the table, for a crumb of mercy.  
You know how it was with Peter, when he denied our Saviour, he wrangles it out, and thinks to colour the matter, but the very look of Christ made him go out and weep bitterly: So a gracious soul rejects no light to discover his ways, he doth not wink with the eye, and stop the ear, or gainsay the truth, but easily submits to every good word of God.  
Thirdly, 
3  address thyself to reform what ever is amiss; do thy uttermost endeavour to amend the evil committed, and perform this good duties thou hast formerly omitted; do what thou canst in the particular, and labour for ability from Christ, to do that, which of thyself thou art not able. It was a hard task which God enjoined Abraham, to sacrifice his beloved and darling Isaac, yet when the thing appeared plain to be God's command, though it were never so hard; there is no resisting it: Abraham therefore rose betimes in the morning, and he 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 faithful Abraham, whatsoever the Lord enjoins, though it be the kill of a darling secret beloved lust, if the Lord say it must be done, this sin must be avoided, this course must be amended, be it never so profitable and full of content; the soul of a gracious man will rise early in the morning; that is, he will forthwith set upon the means to accomplish the same. As for instance.  
Let this be the case that comes to the scanning of a poor ignorant Christian: Imagine the Lord informs him, and his conscience persuades him, that he must pray in his Family: Now happily a poor soul at the first is not able to pray, his understanding is weak, and his abilities mean, he cannot of himself frame a prayer to God; yet he will set upon the duty, he will take the book, and read a prayer, though he cannot conceive a prayer, being a novice and a young Christian; yet he will use the stilts till he get his legs; follow him home to his closet, and you shall find him bemoan his baseness, and he prays that he may pray, he beseecheth the Lord he may know what to ask, that he may see his sins and confess them; he will beg for the Spirit, that he may be able to cry Abba, Father.  
I beseech you remember this one thing; it is a marvellous distemper in many people, that say, I confess such courses ought to be avoided, the Word forbids it, and my conscience goeth against it; but what shall I do, I cannot set to the work, I shall never overcome it; why then lay all religion aside, for how can it stand with sincerity of heart, that I should be 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 do as he ought, but he will strive to do what God requires.  
Alas, 
Object.  saith the Gallant, I confess the fashions are fooleries, and it is a madness to follow every vanity; but what should I do, a man had as good be out of the world, as out of the fashion?  
Fashion not yourselves after the world, 
Ans.  saith the Text. But I know not how to get out of it, saith the gallant, The custom is so usual, that I cannot leave it. Dost thou know a duty, and is thy heart persuaded of it, and yet wilt thou not submit to it? Where is grace now? in thy soul? Certainly thou art still in the gall of bitterness; even reason and common civility will make a man reform some things; me thinks grace should prevail much more. If a man will not part with a lock, with a feather, a fashion, a foolery for Christ, how will he lose his credit, liberty, and life for him? how can he leave all sin, that will not part with the shadow and appearance, the hair and nail of sin?  
Fourthly, a gracious heart is content to take up the hardest means, the sharpest medicines that God hath appointed for the kill and slaying of his corruptions. If there be any weapon in the world more keen than other for wounding of his lusts, the soul gladly embraces the same, that reformation may be made.  
Take an arm or a leg that hath the Gangrene, (the nature of which disease is to infect & spread over the whole man,) when the Chirurgeon comes and tells the patiented, Either you must lose your leg, or your life; you must have your arm cut off, or else be cut off yourself; one of the two must speedily be done: If the patiented say, I will rather abide the worst, than part with a limb, every man will conclude he cannot live long: If he did purpose to maintain life, sure he he would part with that which takes away life?  
So is it here with some kind of base sins, I mean gross and notorious crimes, which are scandalously vile, there is no way to be rid of these, without some corrosive be applied; the soul will never be separated from them, unless some bitter Pill be taken, which if a man refuse to use, it is an evident sign, he hath no purpose to part with his sin.  
Suppose a man hath got an estate by thievery, and cozenage, and the like, when the Word of God comes home to his conscience, and tells him, he must make satisfaction, or be damned: This man may be dejected in spirit, and bemoan himself with tears, but that will not serve the turn; nothing will cure but satisfaction; peace will not be attained without restitution: this is the Gangrene that must be cut off.  
Happily he 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 man to get the whole world and lose his own soul? Is it not better to die in a poor estate, than in a sinful estate? To departed a good man, than a rich man?  
Again, suppose a man lives in the bosom of the Church, and be a great Professor, and yet hath been seen openly drunk, or is known to have committed adultery; there is no cure for this man now, but he must satisfy the congregation, (the Church of God) which hath been dishonoured and discredited by his sin: let him fast and pray, and weep in secret never so much, I cannot see how this man's conscience can be quieted, unless he make public satisfaction, as his offence was public. But to proceed.  
5. A sincere Christian wisheth and welcomes those truths that are most powerful to prevail with his sins, 
5  and most likely for the subduing of his corruptions; when he cannot do what he would, and master his sins as he desires, he wisheth, Oh that the Lord would send some truth, that might pluck these corruptions out of my heart? and that word is most pleasing to him, that is most effectual this way. The soul makes its moan to God, and complains as David did, Ye are too hard for me ye sons of Zerviah. O Lord, these corruptions stick so close, they are too mighty for me, I am not able to master them; take thou away the inquity of thy servant, free my soul from the dominion of these lusts, tear them from me, do what thou wilt with me, only slay this corruption in thy servant.  
Thus a gracious heart seeks nothing so much as the death of sin, that there might be a new nature, and through-change wrought in him; therefore he argues thus, Lord, thou hast said that thou wilt take away the heart of stone, thou hast promised to subdue a stubborn spirit, and master a malicious vain mind, I beseech thee let it be according to thy good Word; take away these distempers; as thou art faithful, say Amen to the desires of thy servant, and help me against my strong corruptions.  
When the truth of Christ lays battery against a good man's heart, the soul willingly lies under the blow, and closeth with the rebuke, saying more of the Lord, there again good lord A man that is troubled with the toothache, when the Tooth-drawer comes to apply his Instrument, and he finds he hath hold of him, he saith, that is it, pull it out, leave nothing behind: So when the soul is under the power of some violent lust, when the Word comes home to the conscience, and meets with that distemper, the soul saith, Lord, pull it out all, that I may never see that pride more, nor that covetousness more; leave not a stump remaining Lord, but free me wholly from this vile accursed condition.  
It is a fine passage, Zach. 13. one meets him, and asks him, 
Zach. 13.6.  Where hadst thou that wound? It was wounded in the house of my friend, saith he; the messenger of God spoke friendly to me, he wounded my heart fully, I saw the core coming out; and this is a special means of divorcing the heart from sin, when it closeth with such truths as tend to the awaking of it. But this is not all.  
6. For as the soul wisheth and welcomes such powerful truths, 
6  so is it restless till GOD be pleased to work this, till it see every corruption, and the frame of every sin tottered. It is restlessly looking and waiting upon God, Oh when shall this once be? Such a man's heart is broken, such a wretched liver is reclaimed, and such a proud spirit is brought low; Lord, will nothing prevail with me?  
The Irishman being malicious and fearful, never thinks his enemy killed, till he hath cut off his head, he will be sure to leave him past all hope of recovery: So a gracious heart never thinks sin mastered, till it see the very life and blood of his corruptions removed, till it see the strength and power of sin subdued more or less within him.  
Therefore it is, that the Apostle cries out, O wretchedman that I am, who shall deliver me from this body of death? Mark the weight of his complaint; he doth not say, who shall deliver me from this action of sin, but who shall deliver me from this body of sin? There is a body of pride, there is a body covetousness, 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 me from the body of pride and self-love, from the frame and bent of this distempered spirit.  
7. Lastly, 
7  as the soul welcomes the truth that it may work, and is restless before it do work; so it is content that the Lord should be pleased to work upon sin, and subdue it, upon the hardest terms in the world. I remember the speech of a wise man, having a cause in law, that was like to be out-bidden; he 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 devil, I may be humbled; though I be overspread with sin, as with a leprosy, I may be purged from my filthiness. It may be done, Lord, let it be done, what ever it cost me.  
If a man be covetous, and if nothing but beggary will lose his heart from the world; he ought to pray for a low estate, and contentedness 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 all its honour in the dust. This is harsh, yet a gracious heart is content, though it be never so sharp, and cost never so dear; though I be the offscouring of the world, slighted and trampled upon by every one, though I lie in the dust all my days, and go to the bottomless 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 means in good earnest to part with his corruptions.  
But what shall we think of those, that are content rather to part with their blood and lives, than with their base corruptions? I mean the profane wretches of this age, that are so far from being divorced from their sins, that they are not willing to hear thereof, or to have the Minister meddle therewith; they will not endure the least reproof to come near them, or touch them; no means can prevail to tear their distempers from their souls; to pluck the cup from the drunkard, or the pleasure from the Adulterer, or greediness of gain, from the covetous worldling, but upon the opposition to their lusts, they are up in arms presently.  
A man must beware how he meddles with these things, they will take away a man's credit, and his life many times, rather than they will suffer their corruptions to be removed by the power of the Word. john Baptist must rather lose his head, than Herod his incestuous adultery; Nay, the league between these men and their lusts, is so firm, that they will not hear of any breach.  
When the Prophet came early and late admonishing the people, This is the good way, 
jer. 18.12.  walk in it; mark how they resolve, We will walk in our own ways, and follow our own devices; and as they resolved so they did; for when he informed them of their wicked courses, and would have plucked away their beloved corruptions, They took hold upon their deceits, saith the Text; the phrase is strange. Here is all the quarrel in the world between God's faithful Ministers and the people; we come to pluck away your sins, we would pull down a proud heart, and subdue an unclean lascivious spirit, but you take hold of your lusts, you cling unto pride, and will not part with it; you nourish malice and hypocrisic in your souls, in despite of God and his Ministers, and all admonitions and directions whatsoever.  
Look as the Philistines dealt with the Ark, so these carnal wretches deal with the Word of God, when it comes to take away their distempers. When the people of Israel brought the Ark of GOD into the Camp, 
1 Sam 4.8  they began to be amazed, and said, There was never such a thing heard of; therefore strengthen your hands, Oh Philistines, lest we become servants to the Hebrews.  
The Ark was a type of Christ; if they would have been ruled by Christ, and received him, they might have been happy creatures; but when the Ark comes to take away their sins, presently they rebel and join hand in hand against him.  
So it is with naughty deceitful persons, they crowd all together when the Word of God comes close, and the Ministry of of the Gospel is keen, and searcheth; when a man doth not hover in generals, supposing one may be a Christian, and a profane swearing lying person, but plucks away every corruption, and cries down every lust, than they arm themselves, and Philistinelike, bend their heads and hands together to overthrow that Word which crosseth their wickedness.  
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 he may keep his gold; there is no dividing of them and their lusts. Well, if you will live in your sins here, expect to be damned with them hereafter.  
Some indeed will speak against their sins, and confess they do evil, and resolve to reform all, but how cold and faint are they in the work, 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 hear of an everlasting devorce between sin and their souls.  
Though sometimes the Word overpower him, & Conscience aweth him, that he dare not be with his lusts; yet he will meet them as occasion serves, and maintain the old league and friendship still. As it is with servants in a family, that intent marriage privately, though their master separate them, and put them out of the house, that they cannot dwell together, yet they will meet and confer one with another sometimes. So many that are tender over some old darling lust, as privy pride, secret self-love, earthly mindedness, or the like; he is not able to part wholly with these, but if reason force him, and conscience press him, and of necessity he must part with his profit and pleasure; then with a sad heart he lays them awhile aside, and saith, Away you must, I must cousin no more, nor overreach no more: but though he frowns thus, and puts them from under his wings for the present, yet he will not endure them long out of his sight, they shall not go fare, but he must hear of them now and then, and see them again, whatever comes of it.  
When Pharaoh was battered by the hand of God, and one judgement after another pursued him, in so much that he could not bear it out; he was content at last to let the Children of Israel go, but go not fare, saith he: so say many in the world, Sin, you and I must part, pleasure and liberty I must needs leave you, but go not fare; in the mean time let me hear from you as occasion serves. Thus miserably do men beguile their own souls.  
They will not deal throughly, they will not deal keenly with their corruptions, they do but dally, never intending that a total separation should be made, but only some moderation, or some connivance at sin, though he layeth some kind of punishment upon it, and snibb his corruption, yet he will not kill it; he threatens his evils, and strikes them in some measure, but labours not to abandon them utterly, so as never to have more society with them.  
You shall commonly hear these men complain of too hot preaching, there is a reason in all things; Oh, they are afraid lest sin should be smitten too hard, and the devil tormented too much; you shall hardly hear of a good heart, that is sensible of sin, and his soul is tired 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, he gave this charge, Deal kindly with the young man for my sake; as who should say, He must be suppressed I grant it, he must be subdued I deny not; but slay him not, do not kill him by any means: so men deal with their pride and covetousness, loath they are to destroy them quite, because they cannot live without them; I hope a man may dally, though not commit adultery; I hope a man may pot it, though not be drunk.  
I beseech you take notice what God commandeth; If thy brother or thy friend, which thou lovest as thy own soul, shall entice 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 only touched at, a word or two and away, but he will show no mercy to them; he will not spare his pride or earthly mindedness, but desires to see the death of all sin.  
Brethren, dwell in your meditations a while upon these things, and knock at one another's doors: Ask your own hearts, whether sin be a burden to you. Am I content to part with my bosom delight, my darling corruption; am I content to yield up my whole man to GOD, to serve him cheerfully, singly, and constantly throughout my course? If so, go home in peace, and the GOD of heaven go 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? all pleasure and contentment must then departed from me. 
Answ.   
Oh no, you shall not lose your comforts, but exchange them for better, what profit is it to be proud and dogged, and snarling at God's truth? what advantageth it to cheat, and use indirect courses? these are all but lying vanities, we catch at the shadow and lose the substance: What are riches without grace? there is a woe in all that wealth, and poison in all that prosperity; the best things here are but temporary and mutable; who would part with an eternal inheritance, that fadeth 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 embracing Christ, but rubbish and filth that defiles and oppresseth you: He that leaves father, or mother, or houses, or lands for my sake (saith Christ) shall have a hundred fold here, and everlasting happiness hereafter. The purchase you see is propounded, therefore bring out every sin and iniquity, produce every lust and wickedness that lodges within you, and lay them down at Christ's feet; be content to part with all, that you may enjoy him that is more than all; who would not leave a sin for a Saviour, exchange darkness for light, or part with an empty contentment to be satisfied with the true never-fading good? But if profit cannot prevail 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 sins, 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 terms.  
Was there ever a man such a baby in nature, that he would not part with the wound that will kill him? Was ever any man so foolish, that he would not let the Physician purge him, when he was sure to recover upon it? Consider it seriously, you must either take part with sin, or with your souls; either suffer God to deprive you of your lusts, or deprive you of heaven: 
Psal. 5.3.  Thou 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 sins, you must hold fast shame and sorrow too: A stranger to grace, and a stranger to God: Gratify your lusts, and you gratify the devil: Without holiness, no happiness: Heaven is too pure a place for any unclean thing to have admission into. Consider what I say, and the Lord give you understanding in all things.  
FINIS.   

Spiritual MUNITION: A FUNERAL SERMON.  Psal. 20.7. 
Some put their trust in Chariots, and some in horses: but we will remember the Name of the Lord our God.  
LONDON, Printed for Robert Dawlman, at the Sign of the Brazen Serpent in Paul's Churchyard. 1638.   

Spiritual MUNITION.  2 KINGS 2.12. 
And Elisha saw it, and he cried, My Father, my Father, the Chariots of Israel, and the Horsemen thereof.  
WHen the Lord had revealed that he would take away Eliah in a whirlwind, (as appears in the first verse of this Chapter) you shall observe that Elisha, one that lived with him, and was trained up by him, did two things: 1. He followed him marvellous closely while he lived: And 2. he mourned for him at his death. The Lord sent post-haste for Eliah to heaven, and in a fiery Chariot suddenly transports him thither: Now when Elisha could see him no more, nor enjoy him any longer, than he cryeth out, O my Father, my father. As though he had said, Eliah is now gone, he is past all recovery, yet though he be a gainer, we are all losers, having lost a main prop and support unto us, therefore I cannot but breath and pant after him, O my Father, my Father.  
In the verse I have read, you may observe two things: 1. The affection of Elisha to his Master. 2. The commendation or description of Elijah. The words repeated imply his passion, as that of David, O Absolom, 
2 Sam. 18.33.  my son, my son, would God I had died for thee, O Absolom, my son, my son.  
1. The affection of this holy man appeareth in three things. 
1.  1. His honourable esteem of him, Father. 2. His humble subjection to him, My Father. 3. His lamentation and mourning for him, O my Father: wherein the great grief and passion of his soul appears, by rending and tearing his clothes apieces, as you may see in the Chapter. I begin with the first.  
The word [Father] is sometimes taken for a word of nature, as a natural father: sometimes it signifies a term of time, discovering Antiquity; as Fathers in Israel, (that is) such as are aged, of long continuance, and standing in the Church.  
The point hence is this: 
Doct. 2 King. 6.21.   
The Ministers of God, should be as Fathers to the people.  
And this appears in three things.  

1  1 They should have a staidness, and gravity both of spirit and life. 
1 Tim. 4.12.  Let no man despise thy youth, (saith Paul to Timothy) but be an example in life and doctrine. If thou livest holily, without exception, and yet men will speak against thee, thine heart tells them they lie, let them rail their fill.  

2  2 In regard of the power, and authority committed unto them by God. Paul had a rod, as well as meek words. Ministers must be Fathers, not cockerers, nor flatterers of men.  

3.  3 In regard of the instruction that they give unto the people, which must be according as their necessity and ability requireth. They must be eyes to the blind, ears to the deaf, 
Isa. 40.11.  and feet to the lame.  
First, 
Use. 1.  this should teach the Lords watchmen, to shine as burning lamps, to be examples of piety, and strict obedience in their several places. Alas, what is it to have the highest place, and the basest practice, the best calling, and the worst kind of living.  
Secondly, 
Use. 2.  it should instruct you that are hearers, to deal with the Ministers of God's word, as with Fathers; you must not despise them, in a captious, censorious manner, undervaluing the Lords Worthies, 
1 Tim. 5.1.  as many do. Rebuke not an Elder, saith S. Paul, but entreat him as a Father. It is not for a child to call the father to his tribunal. Do we see any thing in the Minister that is faulty? we should mourn for it, and wisely suggest it to him. Say to Archippus, saith S. Paul, he doth not bid you control Archippus. But here mistake me not. It is a point of Popery to believe and do in all things as the Minister saith or doth; but we must search the Scriptures, and try men's doctrines, whether they be according to God or not. This is one passage.  
My father.  
Here is further set down the dear and respectful carriage of Elisha unto Eliah: whence observe, 
2   
That loving subjection is that which all people ought to give unto those that are in the place of the Ministry. 
Doct. 2.  
Heb. 13.17  Submit yourselves.  
What Elisha himself did, all the sons of Elisha will likewise do. Now this appears in three things.  

1  1 They must have a reverend esteem of them and the places unto which God hath called them; they must entertain them as Ambassadors, 
Gal. 4.14.  as Co-workers with the Son for their salvation, 
1 Thes. 5.13.  to bring the poor creature, and his Creator together, that they may be one. Men are apt to say, Ministers are weak, and passionate, and full of failings. Why (brethren) who is not so? It is our happiness that we have this heavenly treasure in earthen vessels. Should God speak to us face to face, who were able to abide him?  
Secondly, 
2.  submitting & subjecting, of ourselves to the truths delivered. Tell not me of entertaining a Minister, or bidding him to your Table. Thou must subject thy soul to the word, and labour to be under the power of divine truths revealed. Otherwise thou dost but despise the Minister, all the while thou slightest, and disobeyest his Ministry; you should say, as Samuel did, Speak Lord, thy servant heareth: and as S. Paul, Lord what wilt thou have me to do? If a Command come, the soul should readily perform it; If a Reproof, the soul should willingly bear it, and not repine, in a fretting manner, saying, he aimed at me, and I care not if I never hear him more. Brethren this is not subjection, but pride and rebellion, against God and his truth. This ought not to be amongst Christians. If any man seem to quarrel, and take up Arms against the word of the Almighty, let that man know, that his doom sleeps not, for God will certainly slay all such stubborn and stiffnecked rebels, that refuse to have him rule over them. Strive therefore for a yielding submissive spirit, get a frame of soul, willing to be taught of God, to be disposed of by him in everything, to receive any impression which he shall stamp upon thee. When thou art to hear the Word, beg a teachable mind, and say; Good Lord, let thy servant now hear a seasonable word, quicken these dead bones here before thee: Speak home to my conscience, wound my corruptions, slay these sins that are too hard for me, let no iniquity prevail over thy poor servant, but let Jesus Christ be all in all to and in me; take this heart of mine, and frame it, and alter it, and mould it, and melt it. Work thine own will in me, fashion me to thy kingdom of grace here, that I may partake of thy kingdom of glory hereafter.  
A good heart will not fume, and vex to see his pollutions ripped open, but lay things close to his conscience, and bless God for this light, and say; Blessed be his good word, and his poor servant that met this day with my sins. I never observed that pride, I never discovered that fraud and guile of spirit, I never took notice of such swarms of lusts lurking in my soul as now I find. What became of Christ, I cared not; what became of his Ministers, I valued not; what became of the Name, and honour, and Gospel of the Lord Jesus, I regarded not; but now I see the evil of my ways: and blessed be God for that good work which hath been communicated to my soul by his servant.  
It is a fearful thing, when men deal with their sins, 
2 San. 18.5.  as David did with Absalon, Do not kill him, but deal kindly with the young man for my sake. Such men's spirits are as yet very little in subjection to God, and they may well be ranked amongst the opposers of him and his Ministers.  
Thirdly, 
3.  this further appears, by a free, willing serviceableness unto those that are faithful in the work of the Lord for our good. 
Gal. 4.15.  The Galathians would have pulled out their eyes to have done S. Paul good, and would have parted with their dearest friends, and best commodities, to be partakers of his Ministry.  
Thus you see, 1 that Christians ought to have a due respect of God's Messengers. 2 They ought to submit themselves, to the Ambassage they deliver. 3 They ought to be serviceable unto them in all things.  
The use of this is for instruction, 
Use. 1.  to teach us to depend and wait upon God, in the use of the Ministry. These are the Conduit-pipes of grace. Children they go still to their father's house to be fed or clothed. So it should be with us.  
This likewise may reprove two sorts of people: 
Use. 2.  First, those that in stead of doing good unto a faithful Minister, labour what they can to root him out, and in stead of subjection to the word by him delivered, they set up and maintain rebellion against it. If your wounds once be lanced, your corruptions discovered, and the punishment due unto them fling upon your faces, so as you can have no quiet in a sinful course, then presently all the Town is in an uproar, and cry, Away with this fellow, he shall not tarry here long. Brethren, Is he a dutiful son, that would cast his father out of doors? A son; no, a slave to the Devil, and a rebel against the Lord Almighty, fit for a prison to torment him, than a house to harbour him. It is a certain sign that the soul never had grace, which opposeth the Ministers of grace. This is a fearful symptom of an unsound heart, and where ever it is, clearly evidences that GOD hath forsaken that soul. For alas, it is not a poor weak man, which they oppose, but the Great God himself, who shines forth in them, as they shall one day woefully find and feel with sorrow.  
This falls heavy upon all close hearted hypocrites, 
2.  those whited walls, that run with the Hare, & hold with the Hound; who though they give way unto the Minister sometimes, yet it is but to serve their own turns, to effect their own ends. They make the Minister their stalking horse, to procure their own profit, or credit by. And if their aims fall not out, but their expectation is crossed, and their desires frustrated, then (for shame of the world they dare not persecute a good Minister openly, yet) they secretly revile, and speak against him, saying; Would I had never known such a man, 
Mat. 10.11  he is able to make one run mad.  
If any man now have such a stubborn heart, and distempered soul, that he will not subject to the word of God, he cannot have any true peace; happily he may have peace in the world, but he shall have gall enough in his conscience.  
Some will say, 
Object.  I like such a man very well, and I could love and respect one Minister dear, but not another.  
Hold thy tongue for shame; 
Answ.  Is not the truth alike in all? why then dost thou discover such gross hypocrisy, as to be a respecter of persons? If he be a faithful Minister, and thou canst not find in thy heart to receive him, and highly esteem of him, it is a sign that thou hast no grace.  
O but he hath wronged me in this or that matter. 
Object.   
But the word of God did never wrong you. 
Answ.  This argueth a desperate disposition, that thou art rotten, and unsound at heart, when thou respectest thine own private ends of profit, pleasure, credit, or the like, above the word of God, this plainly demonstrates that thy eye is not single, and that thou lovest not God for himself.  
This therefore should mind the messengers of God, 
Use. 3  chief to respect and tender those that yield subjection to the message which they deliver. O brethren, let us that are of the Ministry, most esteem of them, most prise them, that love God and his word. The rich man it may be, sitteth highest at the Table: but they that love the Lord should be most respected by us, loved of us. It is true, happily they have weaknesses and frailties, yet if you delight in God, affect and cleave to these; Let the rout of drunkards and all graceless miscreants, encourage one another in their base courses, and extol those that work most mischief among them; Never let thy soul enter into these men's secrets, but beg of GOD, that the Saints which excel, may be the only excellent ones in thy thoughts, and esteem: As this blessed man here did, O my father my father. Wherein we might further observe, That the loss of a faithful Minister, is a matter of great mourning and lamentation: But I leave that, and come now to the commendation of Elijah.  
The Charrets of Israel and the horsemen thereof.  
These words, Charrets and horsemen, are spoken by way of similitude, and do figuratively demonstrate the defence and protection of Israel. For in ancient times, they went to war with iron Charrets, and those were counted most strong, that had most of these; therefore the hearts of the children of Israel were daunted, when they perceived that the Canaanites had iron Charrets. Horses are warlike creatures, of great strength, as both our own and former times have experienced. Some trust in Charrets, and some in horsemen, saith David. The like we may read, judg. 4.3.  
The point that I would commend from hence is, 
Doct. 3.  That faithful Ministers are the defenders of States, Churches, and Commonwealths.  
God biddeth Elijah, 2 Kings 19 
2 King. 19.16.  to anoint jehu King over Israel, and Elisha to be Prophet in his room; and it is observable, that when the sword of jehu and his Army did not hit, than the sword of Elisha prevailed, his prayers wrought a greater slaughter among the enemies, than all their weapons of war could do.  
The Reasons hereof are four.  
Faithful Ministers, 
Reas. 1.  by their fervent prayers, and supplications, stop the wrath and indignation of the Lord, and so keep back judgement from us, 
Numb. 16.48.  as Moses stood in the gap. Nay they do not only turn away God's anger, and displeasure from a land, or people; but are a means oftentimes of bringing it upon the adversaries of goodness. 
2 King. 1.10.  Take heed therefore of wronging a praying Minister. You know David besought the Lord that he would confound the policy of Achitophel, 
2 Sam. 15.31.  and his request was granted. Prayer is of great force; It will bring punishment upon a man, and he shall not know who hurt him.  
Again, 
2.  Faithful Ministers reveal the sins of the people with whom they live, and labour to work them to humiliation, and godly repentance, that they may turn unto the Lord, which is the ready course to turn away judgements. O brethren, we fear the sword, we may justly do so; But let me tell you, It is not the weakness of our Land, nor the power of the enemy, that can so much hurt us, as our treacherous hearts at home: These swarms of unruly lusts and corruptions, which we carry about in our breasts, and harbour in our bosoms daily, do us more hurt than all the world beside. Our sins are they which lay us open to God's judgements more than any thing else. Now a faithful Minister endeavours to turn away sin, and so by consequence the wrath of God incensed thereby, from a place. It is a great deal of good that a Samuel may do. 
1 Sam. 7.3   
By this the hearts of men are made willing to yield obedience to the Governors that are set over them; 
3.  it makes men studious of God's honour, faithful to their Religion and Country, industrious in doing good in their places, and strict with their GOD in all conditions and relations whatsoever. This brings men to be blessings in the Stations wherein GOD hath set them, to live desired, and die lamented. 
2 Chron. 20.20.  Whilst jehoiada lived, we read how all things prospered, the Gospel that flourished, and piety was advanced throughout the Kingdom, but when he died, his son fell quickly to abominable and wicked courses; and the Lord soon overthrew him, his Kingdom, and all. So that, that which makes men loyal and true hearted, and hinders the overflowing scourge from seizing upon a Nation, that must needs be the defence of that Nation; for it is a certain truth, he that is disloyal to the King of heaven, can never be loyal to the king of earth.  
This putteth courage into the hearts of people: 
4.  sinful and base courses fill a man with continual fears and discouragements. 
2 Chron. 15.2.  The Lord is with us whilst we cleave to him; but if we forsake him, he will for sake us. It is wonderful to see what a good Minister can do in a good war, how he can fight against Principalities, and powers, and spiritual wickednesses in high places, not fearing the face of man. The clear knowledge of this, that the battle he fights is the Lords, assures him that the Lord will fight for him. Any coward will fight when he is assured of victory beforehand. A good cause will make men spend their dearest blood. When a man hath God to go before him, and the word to warrant him in what he doth, he goes through thick and thin: we see with what joy and cheerfulness the Martyrs sacrificed their lives to the flames.  
This shows, 
Use. 1.  that those which are enemies to Gods faithful Ministers, are the greatest adversaries that the Church or State hath; for they spoil the Munition of the Land. If a man should take away all the Munition of England, and transport it into Spain, every man will say he is a Traitor. So if thou hast set thyself to oppose, and secretly undermine any that is a true faithful Minister of Jesus Christ, know thou art a Traitor to thy King and Country, because thou persecutest him, who labours in his place, to keep back wrath from seizing upon the Land. Be humbled therefore, take notice of this crying sin, and let it not be once named amongst you, as becometh Christians. So much for the Text, now a word or two Of the Occasion.  
If I should say no more, nay if I had said nothing at all, the Example here present, would be a visible interpretation of this Text, the very Carcase standing before you, makes good the truth that I have now delivered. He is dead, we shall be so; let us live as he did, that we may enjoy the end of our hope, as no doubt he fully doth. Brethren, while he lived here, he was a Father in our Israel, not for years, but for grace. It is not continuance of time, but ripeness of parts, that makes a man Ancient. And though he be departed, yet that dead trunk speaketh unto us, and the dead body saith, Though the inhabitant be gone, it once carried about it a holy life, a sincere heart, an unspotted conversation.  
Nay, I may add further, he was a Chariot and Horseman of Israel. He was in the forefront of the battle, a main defender of the faith of Christ: Witness brethren, the heart-breaking sighs, and earnest prayers that he put up to the Lord in the days of his humiliation. If any sins were stirring, or any iniquity abounding, he laboured by fasting, and prayer to oppose the same. I knew him sometimes in Cambridge in his younger days, at which time the Lord had wonderfully enriched him with spiritual gifts; In the exercise whereof, he was so industrious, that he did weary himself, and even consume his spirits, by reason of his constancy in holy duties. He was so taken with love of the Lord Jesus, and his blessed truths, that he was fain to be checked, and by many good friends to be hindered in his pious service and endeavours. How oft hath he stood in the gap, and laboured by fervent prayers to avert God's wrath, and remove his heavy judgements? Witness his strong cries and intercessions to the Almighty, in the time of common calamity, when the pestilence raged so violently amongst us. Witness also those painful employments, that he took up in season, and out of season; exhorting, rebuking with all long-suffring and patience. Some times alluring the heart with sweet promises, otherwhile denouncing vengeance, & threatening judgement against obstinate sinners. Preaching ordinarily every Lord's day, and extraordinarily upon the week (as occasion was offered) for the good of his people. Witness also (and I pray brethren, think of that) the many sweet comforts, and heavenly consolations, wherewith he refreshed, and supported many a fainting soul.  
Thus this blessed Saint, weakened his body, and wasted his spirits, out of love to Christ's little flock, which now he enjoys the fruit and comfort of. For though our grief cannot be expressed, having sustained so great a loss, yet it cheereth my heart me thinks, how now he resteth from all his labours. Oh the sweet repose that he enjoys. Now his eyes that were full of tears, and his tongue that did almost cleave to the roof of his mouth, for the good of the Church, do all cease and lie still. We leave his precious soul in the hands of his Maker, and his body to be laid in the dust, there to sleep in a bed of down, until the Trump shall awake both him and us all, at the great day of appearing.  
Again, 
Use. 2.  Are faithful Ministers, the help and fortress of a Nation? then the loss of an able, true hearted Minister is to be greatly mourned for. O my Father, my Father, saith good Elisha: So though we must leave this our dear brother, yet let us look after him, as he did: He looked wishly on him, had his eye fixed constantly towards him; and when he could see him no more, he cryeth out, O my father, my father.  
Why should not we bewail this great loss of ours in like manner? Me thinks every one of us should take up this sorrowful complaint; me thinks your spirits should relent, and mourn at such an object. Yea I am persuaded, many here present do so. Me thinks I hear one say, O my father, by whom I was converted; and another, O my father, by whom I was directed; a third, O my father, by whom my soul was comforted: and the little children that are left fatherless, they cry, O my father, by whom I was begotten, maintained, and nourished in spiritual things.  
Brethren, let us look after him, though we must now part with him, yet let us call to mind all his prayers, and humiliation, and fasting, and supplications to the throne of Grace. All his tears are now dried up; all his complaints are now finished; all his pains and labours, are now accomplished, and he to receive a plentiful reward of them. Let us mourn for our neglect of the means of salvation whiles he lived amongst us. O his labour, and tears, and painful studying, are now all gone, they are now in heaven, whither he himself is gone before us. The Lord give us to follow his steps, that we finishing our course as he did, our latter end may be like unto his.  
To conclude briefly; 
Use. 3  Is one of the Horsemen of Israel gone? Are the Charrets of Israel taken away? What must we then do? Certainly we should double our forces now, and make a new press, because a General is slain. The Lord hath brought us hither at this time; O let us lay this doleful spectacle to heart, and be affected therewith as we ought. I should speak, as if I were never to speak more; You should hear, as if you were never to hear more.  
Men, Fathers, and Brethren, what hath befallen this Saint before you, may be any of our portions ere long, we know not how soon Death may knock at our doors. Our times are in God's hand, who can take us to himself when he pleaseth. Happily this day may be thy last day, and this very season, the last opportunity that ever thou mayest have to meet GOD in his Ordinances. Oh therefore be encouraged to add one prayer more.  
Go home, I beseech you, and consider, with the departure of this our dear Friend, how many prayers and tears are departed with him. How did he importune the Lord for the good of the whole Land in general, and for the Country and place wherein he lived in particular? Think you, all his earnest striving with God was in vain? Or seemeth it a small thing in your eyes to lose so many fervent effectual supplications? I beseech you lay it to heart, and every man in his place, put to his helping hand for repairing of so great a loss. Now make a press of prayers, raise up armies of petitions. Go your ways home, be humbled, pray one prayer more, that the Army may be increased still.  
You that were of his Parish, and enjoyed the work of his Ministry; Oh you have lost a good Pastor, a faithful Labourer in God's harvest, one that had a longing desire after your salvation. But know this, how ever your provocations are increased, yet the Lord (who for your sins hath made this breach among you) hath further blessings in store, if you seek to him. He can supply your place again with a faithful able Minister, and with a courageous General.  
Therefore brethren, if ever you pray, pray now, if ever you fast, now fast; if ever you humble yourselves, now be humbled in dust and ashes before the Lord, never more need, never greater want. By this means the Land will be strengthened, and our peace and safety continued. What though our enemies are many, and our sins great, fervent prayer hath to do with a God, stronger and mightier than they all; This will undermine the most subtle underminers of God's truth, and children, therefore set yourselves seriously upon the work, however the flesh is awkward, yet stir up and provoke your spirits hereunto. It will never repent you upon your death beds, of your prayers and tears, put up unto God. It will be a great refreshment to your drooping soul at that day, if you can say in truth as Hezekiah did; Good Lord remember how I have walked uprightly before thee. This is that which will continue a man's comfort, and support his soul in the greatest extremity. An unpraying heart is a dismal thing. Therefore be encouraged to the duty: Pray, pray, pray.  
FINIS.