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THE FIRST SERMON.
THE FIRST SERMON.
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ROM. 14. 7, 8. None of us liveth to himself, and none of us dyeth to himself,
ROM. 14. 7, 8. None of us lives to himself, and none of us Dies to himself,
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for whether we live, we live unto the Lord, and whether we die, we die unto the Lord:
for whither we live, we live unto the Lord, and whither we die, we die unto the Lord:
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Whether we live, therefore, or die, we are the Lords.
Whither we live, Therefore, or die, we Are the lords.
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THe sc•pe of the Chapter in •he former part of it, is to discover to the Romans, and in them, to us all;
THe sc•pe of the Chapter in •he former part of it, is to discover to the Roman, and in them, to us all;
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how to carry our selves to others in matters of indifferency.
how to carry our selves to Others in matters of indifferency.
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As there is difference of things in the world, some good, some ill, and some of a middle nature;
As there is difference of things in the world, Some good, Some ill, and Some of a middle nature;
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so there are different affections in men, about these things of a middle nature, some are strong,
so there Are different affections in men, about these things of a middle nature, Some Are strong,
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and they are prone to despise the weaker; for they know their liberty.
and they Are prove to despise the Weaker; for they know their liberty.
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Some more weak, and they are prone to censure, and complain of them that be strong:
some more weak, and they Are prove to censure, and complain of them that be strong:
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as all weaknesse is full of impatience. Thus it was with the Romans, the strong despised the weaker, as ignorant;
as all weakness is full of impatience. Thus it was with the Roman, the strong despised the Weaker, as ignorant;
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the weaker censured, and in their hearts condemned the strong, as too adventurous
the Weaker censured, and in their hearts condemned the strong, as too adventurous
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The Apostle sheweth here an excellent peaceable spirit, hating contention, as an evill thing in a Church.
The Apostle shows Here an excellent peaceable Spirit, hating contention, as an evil thing in a Church.
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In a Fa•ily, when children fall together by the eares, the father taketh up the quarrell, by beating them both,
In a Fa•ily, when children fallen together by the ears, the father Takes up the quarrel, by beating them both,
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So in a Church while people fall a contending, and breaking the bonds of love, God taketh them in hand.
So in a Church while people fallen a contending, and breaking the bonds of love, God Takes them in hand.
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And therefore the Apostle taketh them off from this danger, of despising one another; and presseth it by a reason in the fourth Verse drawn. First, from their relations.
And Therefore the Apostle Takes them off from this danger, of despising one Another; and Presseth it by a reason in the fourth Verse drawn. First, from their relations.
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Who art thou that judgest another mans servant? Secondly, from their aimes. They doe it both out of religious respects.
Who art thou that Judges Another men servant? Secondly, from their aims. They do it both out of religious respects.
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Hee that eateth, eateth to the Lord, he that eateth not, eateth not to the Lord;
He that Eateth, Eateth to the Lord, he that Eateth not, Eateth not to the Lord;
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hee that regardeth not a day, regardeth it not to the Lord; he that doth it, doth it to the Lord.
he that Regardeth not a day, Regardeth it not to the Lord; he that does it, does it to the Lord.
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And therfore if both have a Religious respect, censure may be forborn.
And Therefore if both have a Religious respect, censure may be forborn.
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There is that force in a good aime, that in some actions of an indifferent nature, they may be done,
There is that force in a good Love, that in Some actions of an indifferent nature, they may be done,
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or not be done, & God may beare with both, though hee allow not of eithers carelesness in searching out the truth;
or not be done, & God may bear with both, though he allow not of either's carelessness in searching out the truth;
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Till the •ime of growth, God beareth with them, so their aimes be gracious, their fault being simple ignorance, not malicious pertinacy.
Till the •ime of growth, God bears with them, so their aims be gracious, their fault being simple ignorance, not malicious pertinacy.
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When S. Paul saw the hypocriticall aimes of the Galathians, in things of indifferent natures, he would not yield a whit to them.
When S. Paul saw the hypocritical aims of the Galatians, in things of indifferent nature's, he would not yield a whit to them.
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But the defect of the Romans was in their knowledge, not in their wils: they did it with respect to the Lord.
But the defect of the Romans was in their knowledge, not in their wills: they did it with respect to the Lord.
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And therefore as in Acts 13. 18. God is said NONLATINALPHABET (an excellent word) to beare with their manners in the VVildernesse, dispencing with many things,
And Therefore as in Acts 13. 18. God is said (an excellent word) to bear with their manners in the VVildernesse, Dispensing with many things,
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as putting away of wives, &c. not that hee liked that course, but hee would set up a meek kinde of government, not taking advantage to cast them off.
as putting away of wives, etc. not that he liked that course, but he would Set up a meek kind of government, not taking advantage to cast them off.
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So he dealt with the Romans. Now shall God be mercifull, and indulgent, and man severe?
So he dealt with the Romans. Now shall God be merciful, and indulgent, and man severe?
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In the text you have a generall reason, why they that did it, or did it not, did,
In the text you have a general reason, why they that did it, or did it not, did,
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or did it not, to the Lord.
or did it not, to the Lord.
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For none liveth to himselfe, or dieth to himselfe, but whether we live or die, we are the Lords.
For none lives to himself, or Dieth to himself, but whither we live or die, we Are the lords.
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In this reason here is first a generall negative None of us liveth to himselfe, none of us dieth to himselfe, a figurative speech,
In this reason Here is First a general negative None of us lives to himself, none of us Dieth to himself, a figurative speech,
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and Rhetoricall expression, beginning and ending alike.
and Rhetorical expression, beginning and ending alike.
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Secondly, there is a generall affirmative, when hee hath taken them off from themselves, hee assigneth them to a true Lord.
Secondly, there is a general affirmative, when he hath taken them off from themselves, he assigneth them to a true Lord.
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Whether we live, we live to the Lord whether wee die, wee die to the Lord. Whither we live, we live to the Lord whither we die, we die to the Lord.
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And this is set downe with a disjunction, wee neither live to our selves, nor die to our selves.
And this is Set down with a disjunction, we neither live to our selves, nor die to our selves.
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And, thirdly, a generall ground that wrappeth •p all, Whether we live or die, we are the Lords.
And, Thirdly, a general ground that wrappeth •p all, Whither we live or die, we Are the lords.
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And therfore in reason wee should live to him, and die to him.
And Therefore in reason we should live to him, and die to him.
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Fourthly, there is the ground of all, in that, that followeth, For to this end Christ died,
Fourthly, there is the ground of all, in that, that follows, For to this end christ died,
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and rose againe, that bee might be Lord of life and death. So here is reason upon reason, and ground upon ground.and rose again, that bee might be Lord of life and death. So Here is reason upon reason, and ground upon ground.
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The summe of all is, wee cannot certainly conclude of life or death:
The sum of all is, we cannot Certainly conclude of life or death:
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For wee live but for a while, and when wee have acted our part upon the Stage, we die, and go to another world.
For we live but for a while, and when we have acted our part upon the Stage, we die, and go to Another world.
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Of life and death we can make no reckoning. Assoone as wee begin to live, we begin to die.
Of life and death we can make no reckoning. As soon as we begin to live, we begin to die.
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For some part of our life is taken away daily, as it is with sum, the more you take away, the lesse remayneth.
For Some part of our life is taken away daily, as it is with sum, the more you take away, the less remaineth.
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But certaine it is, living and dying, we are the Lords. VVee ought therfore to have a conjunctive consideration.
But certain it is, living and dying, we Are the lords. We ought Therefore to have a conjunctive consideration.
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I now live, yet that is not my comfort, but sure I am, Whether I live or die, I am the Lords.
I now live, yet that is not my Comfort, but sure I am, Whither I live or die, I am the lords.
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He riseth from a generall to a particular, which may teach us this point of wisdome.
He Riseth from a general to a particular, which may teach us this point of Wisdom.
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First, that to have good generall truths is an excellent point of wisdome, for they have affluence into all particulars.
First, that to have good general truths is an excellent point of Wisdom, for they have affluence into all particulars.
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A comprehension of principles is the ground of prudence for direction in particular cases.
A comprehension of principles is the ground of prudence for direction in particular cases.
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There is no art, but hath some generall maxims, as in Law, in Physick, and in the Mathematicks.
There is no art, but hath Some general maxims, as in Law, in Physic, and in the Mathematics.
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There be canons or principles (call them what you will) that have influence into all particulars.
There be Canonas or principles (call them what you will) that have influence into all particulars.
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So Religion hath general rules, which should be deposited in memory at all times;
So Religion hath general rules, which should be deposited in memory At all times;
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that on all occasions wee may see how particulars spring from, and agree to the generals.
that on all occasions we may see how particulars spring from, and agree to the generals.
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Therefore wee should labour to treasure up in our memory good principles, for men worke in all things according to their principles.
Therefore we should labour to treasure up in our memory good principles, for men work in all things according to their principles.
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If they have good principles, or general truths, they work answerably. And the reason of any errour in a Christians life, is from false principles.
If they have good principles, or general truths, they work answerably. And the reason of any error in a Christians life, is from false principles.
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Men of a bad conscience, whose synteresis (being the part of the soul that preserveth principles) is corrupt, they think they do God good service in killing of men, from an abominable principle.
Men of a bad conscience, whose synteresis (being the part of the soul that Preserveth principles) is corrupt, they think they do God good service in killing of men, from an abominable principle.
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As in Popery which is grounded upon false principles, making mens traditions a rule of faith.
As in Popery which is grounded upon false principles, making men's traditions a Rule of faith.
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Therefore it is good to have generall true grounds: Marke how the Scripture is frequent this way.
Therefore it is good to have general true grounds: Mark how the Scripture is frequent this Way.
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What an excellent generall rule is that of Christ? Seeke the kingdome of God and his righteousnesse,
What an excellent general Rule is that of christ? Seek the Kingdom of God and his righteousness,
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and all other things shall be cast upon you. Carry that along, and what a light doth it give into all our actions.and all other things shall be cast upon you. Carry that along, and what a Light does it give into all our actions.
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VVhat need wee by indirect courses seeke to bee great in the world, if we take Christs method ▪
What need we by indirect courses seek to be great in the world, if we take Christ method ▪
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Again, our Saviour Christ in his ordinary speech delivered it, a generall rule, It is better to give, then to receive.
Again, our Saviour christ in his ordinary speech Delivered it, a general Rule, It is better to give, then to receive.
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VVhich containeth a direction to men to be publike and liberall, Saint Pauls ordinary course was so, Knowing therfore the terrour of the Lord, wee perswade men, &c. VVhat an influence hath this into our conversations, That I must do,
Which Containeth a direction to men to be public and liberal, Saint Paul's ordinary course was so, Knowing Therefore the terror of the Lord, we persuade men, etc. What an influence hath this into our conversations, That I must do,
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as I must give account at the day of judgment.
as I must give account At the day of judgement.
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And so what use made hee of the glorious state to come in that house, and building of God, not made with hands, not seen but apprehended onely by faith.
And so what use made he of the glorious state to come in that house, and building of God, not made with hands, not seen but apprehended only by faith.
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It inabled him to do, and suffer all things that became a Christian to do and suffer.
It enabled him to do, and suffer all things that became a Christian to do and suffer.
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If a man have that principle, and mindeth it, that all things worke together for the best, to them that love God, what can discourage him? he knoweth in the issue all sh••l be for the best,
If a man have that principle, and minds it, that all things work together for the best, to them that love God, what can discourage him? he Knoweth in the issue all sh••l be for the best,
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and God will not fail him, nor forsake him in his way, but giveth his Angels• charge over him So Christs direction. One thing is necessary,
and God will not fail him, nor forsake him in his Way, but gives his Angels• charge over him So Christ direction. One thing is necessary,
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how may it rectifie us? when we trouble our selves about many impertinencies. If these generalists were always present, upon sollicitations to sin, or discomfort.
how may it rectify us? when we trouble our selves about many Impertinencies. If these generalists were always present, upon solicitations to since, or discomfort.
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It shall goe well with the righteous, and it shall not go well with the wicked,
It shall go well with the righteous, and it shall not go well with the wicked,
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if wee take good courses it shall be well, if ill courses, sinne will be bitter:
if we take good courses it shall be well, if ill courses, sin will be bitter:
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it would be a marvailous helpe and advantage in all particulars of our lives. The second general observation is this.
it would be a marvelous help and advantage in all particulars of our lives. The second general observation is this.
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That as we must get good principles, laid up in store upon all occasions; so we must specially have gracious aimes. That as we must get good principles, laid up in store upon all occasions; so we must specially have gracious aims.
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Men are as their aimes are; Noble spirits have noble aimes: Christians are of an higher ranke then ordinary men, and therfore they have higher aimes.
Men Are as their aims Are; Noble spirits have noble aims: Christians Are of an higher rank then ordinary men, and Therefore they have higher aims.
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Religion giveth command to all other particulars, and prescribeth to them a general end;
Religion gives command to all other particulars, and prescribeth to them a general end;
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it taketh a man off from a false end, and pitcheth him upon a true end.
it Takes a man off from a false end, and pitcheth him upon a true end.
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It taketh him from himselfe, th• great Idoll that Man naturally sette•h up above God;
It Takes him from himself, th• great Idol that Man naturally sette•h up above God;
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and above Christ ▪ and above Heaven and Happinesse, and telleth him that the true end of all, is to live to Christ,
and above christ ▪ and above Heaven and Happiness, and Telleth him that the true end of all, is to live to christ,
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and that on good grounds, for we are his, and his by good title, hee died for us, that he might be Lord both of quick and dead.
and that on good grounds, for we Are his, and his by good title, he died for us, that he might be Lord both of quick and dead.
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As in state Policy, those that are Governours in a state, they prescribe ends of Trades,
As in state Policy, those that Are Governors in a state, they prescribe ends of Trades,
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and reduce them to a serviceablenesse of state.
and reduce them to a serviceableness of state.
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If they finde any thing hurtful, they look to it, as it stands in reference to the common good:
If they find any thing hurtful, they look to it, as it Stands in Referente to the Common good:
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So Religion considereth of all particulars as they have reference to Christ, and the mayn end, taking us off from false ends,
So Religion Considereth of all particulars as they have Referente to christ, and the main end, taking us off from false ends,
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and prescribing the last, and best end, and directing all particulars to that end. But wee shall see this better in the unfolding of the words.
and prescribing the last, and best end, and directing all particulars to that end. But we shall see this better in the unfolding of the words.
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The first thing hee begins in the general is, to take us off from false ends, None of us liveth to himselfe.
The First thing he begins in the general is, to take us off from false ends, None of us lives to himself.
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First, to live to our selves, is not altogether to be taken in a civil sense.
First, to live to our selves, is not altogether to be taken in a civil sense.
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A man liveth to himself, when he liveth privatly, or retiredly, Benè vixit, qui bonè latuit.
A man lives to himself, when he lives privately, or retiredly, Benè vixit, qui bonè Latuit.
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So a man may do in some things, especially in times of persecution, but this ordinarily is not good.
So a man may do in Some things, especially in times of persecution, but this ordinarily is not good.
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A man is a creature for communion, & God hath fitted him for communion by speech & other endowm•nts, that there may be preserved a communion of Saints.
A man is a creature for communion, & God hath fitted him for communion by speech & other endowm•nts, that there may be preserved a communion of Saints.
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But because a retired life is sometimes good, it is not here maynly aymed at.
But Because a retired life is sometime good, it is not Here mainly aimed At.
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Again, secondly, VVe live to our selves, when we minde our selves altogether, and not one another.
Again, secondly, We live to our selves, when we mind our selves altogether, and not one Another.
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VVhen we have more respect to our selves, then to God, or to our Christian brother.
When we have more respect to our selves, then to God, or to our Christian brother.
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And this is even contrary to nature, wee see in nature, that a particular nature wil in some cases yield to a general, and thwart it self.
And this is even contrary to nature, we see in nature, that a particular nature will in Some cases yield to a general, and thwart it self.
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The fire is a light body, and in the natural motion of it, mounteth upward,
The fire is a Light body, and in the natural motion of it, mounts upward,
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yet this body wil go downwards to preserve whole the uniuersal nature from a vacuum from emptinesse, that the fulnesse and solidity in nature may not be disturbed.
yet this body will go downwards to preserve Whole the universal nature from a vacuum from emptiness, that the fullness and solidity in nature may not be disturbed.
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And we see heavy bodies goe upward for the same end.
And we see heavy bodies go upward for the same end.
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As a man wil venture the hand to save his head, and to save his body;
As a man will venture the hand to save his head, and to save his body;
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so it should be in society and government, particular men should venture themselves for the Prince or State,
so it should be in society and government, particular men should venture themselves for the Prince or State,
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for the head or for the bodie. But in a more large and religious sense. To live to a mans self is, to make himselfe his last end;
for the head or for the body. But in a more large and religious sense. To live to a men self is, to make himself his last end;
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his Terminus reductivus to reduce all to himself: and make Religion & every thing serviceable to himself.
his Terminus reductivus to reduce all to himself: and make Religion & every thing serviceable to himself.
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When a man will serve himself of God for base ends, because his service will advance him.
When a man will serve himself of God for base ends, Because his service will advance him.
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As the Sichemites were circumcised for Dinah. And to die to our selves is much like it.
As the Sichemites were circumcised for Dinah. And to die to our selves is much like it.
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A man dyeth to himselfe, when he regardeth himself in death, and is regarded much of no body else.
A man Dies to himself, when he Regardeth himself in death, and is regarded much of no body Else.
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Persons that have an absolute being of themselves, that have no kindred, not much acquaintance, or have been little fruitful in their lives, die to themselves in a civil sense.
Persons that have an absolute being of themselves, that have no kindred, not much acquaintance, or have been little fruitful in their lives, die to themselves in a civil sense.
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That is, no man mourneth for them, saying, Ah my brother, They were of little use in their lives,
That is, no man Mourneth for them, saying, Ah my brother, They were of little use in their lives,
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and so little mist in their deaths.
and so little missed in their death's.
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And usually they that live thus to themselves, they die to themselves, little regarded, little lamented.
And usually they that live thus to themselves, they die to themselves, little regarded, little lamented.
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Onely this often times, they do most good when they die, as we say of Swine, They are never good till dead.
Only this often times, they do most good when they die, as we say of Swine, They Are never good till dead.
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But this is meant in a theological higher sence, No Christian dieth to himselfe, that is dieth unregarded of God, and of good men.
But this is meant in a theological higher sense, No Christian Dieth to himself, that is Dieth unregarded of God, and of good men.
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As hee liveth not to himselfe but to Christ, so he dieth not to himselfe, Precious to the Lord is the death of all his Saints.
As he lives not to himself but to christ, so he Dieth not to himself, Precious to the Lord is the death of all his Saints.
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He is not Despotos, without Lord and Master, but whether he liveth or dieth he is the Lords ▪ So much for the negative part which wee see may be taken both actively and passively.
He is not Despotos, without Lord and Master, but whither he lives or Dieth he is the lords ▪ So much for the negative part which we see may be taken both actively and passively.
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But this clause w•l be better understood by adding the other. Whether wee live, wee live to the Lord:
But this clause w•l be better understood by adding the other. Whither we live, we live to the Lord:
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Or whether we die, we die to the Lord. What is it to live to the Lord? Or whither we die, we die to the Lord. What is it to live to the Lord?
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First, to acknowledge the Lord in all our wayes, to be our Lord, to whom we owe our selves. First, to acknowledge the Lord in all our ways, to be our Lord, to whom we owe our selves.
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And secondly, Therupon to resigne our selves to the Lord in our whole carriage, so as to obey him, to give up our selves to be disposed of him,
And secondly, Thereupon to resign our selves to the Lord in our Whole carriage, so as to obey him, to give up our selves to be disposed of him,
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and directed by him, as hee pleaseth.
and directed by him, as he Pleases.
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And then Thirdly, to refer all things to his glory as our last end, and to endevour that God and Christ may be known, and magnified in the VVorld.
And then Thirdly, to refer all things to his glory as our last end, and to endeavour that God and christ may be known, and magnified in the World.
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VVhen wee labour to practise what we pray for, according to that first Petition, ( hallowed be thy name ) his Religion and truth;
When we labour to practise what we pray for, according to that First Petition, (hallowed be thy name) his Religion and truth;
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and whatsoever else is Gods, may be advanced, set high, published and inlarged, that he may be known and worshipped, that he may be to us, what he is in himselfe, the great God, Lord of quick and dead.
and whatsoever Else is God's, may be advanced, Set high, published and enlarged, that he may be known and worshipped, that he may be to us, what he is in himself, the great God, Lord of quick and dead.
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So by our giving respect to him, sutable to our knowledge of him.
So by our giving respect to him, suitable to our knowledge of him.
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Fourthly, and lastly, He that liveth to the Lord, comfor•eth himself, in this, that the Lord taketh notice of him in every thing.Fourthly, and lastly, He that lives to the Lord, comfor•eth himself, in this, that the Lord Takes notice of him in every thing.
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For it is a phrase impor•ing a direction to a duty. And likewise to confirme, and comfort us in this, that we do our duty.
For it is a phrase impor•ing a direction to a duty. And likewise to confirm, and Comfort us in this, that we do our duty.
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VVee doe not serve a dead Master, but one that taketh notice of us, living and dying.
We do not serve a dead Master, but one that Takes notice of us, living and dying.
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So to die to the Lord, is to acknowledge Christ to be the Lord of life, and the Lord of death of death, as well as of life.
So to die to the Lord, is to acknowledge christ to be the Lord of life, and the Lord of death of death, as well as of life.
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Hee hath the keyes of Hell and of Death, and the disposing of both. Therefore wee must resigne up our selves to him in death.He hath the keys of Hell and of Death, and the disposing of both. Therefore we must resign up our selves to him in death.
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And then study to honour him by death in any kinde, yea, by Martyrdome, if he shal cal us to seale;
And then study to honour him by death in any kind, yea, by Martyrdom, if he shall call us to seal;
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the truth of Religion with bloud.
the truth of Religion with blood.
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And then to acknowledge him to be owner of us, and one that wil receive us dying.
And then to acknowledge him to be owner of us, and one that will receive us dying.
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As he took notice of us living. And so the words are a privilege, as well as a duty. As it is sealed up in the last words.
As he took notice of us living. And so the words Are a privilege, as well as a duty. As it is sealed up in the last words.
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Whether wee live or die, wee are the Lords. Thus I have unfolded the text. Hee first promiseth the general negative.Whither we live or die, we Are the lords. Thus I have unfolded the text. He First promises the general negative.
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No man liveth to himself, no man dieth to himselfe. You must apply this to Christians onely, that are true Professors, and members of Christ.No man lives to himself, no man Dieth to himself. You must apply this to Christians only, that Are true Professors, and members of christ.
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For other men that are not in Christ, & have not the spirit of Christ, they live to themselves, and die to themselves, and ayme at themselves in all things,
For other men that Are not in christ, & have not the Spirit of christ, they live to themselves, and die to themselves, and aim At themselves in all things,
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and therefore they are not the Lords. Therfore it is a fearful condition to live, and die to our selves.
and Therefore they Are not the lords. Therefore it is a fearful condition to live, and die to our selves.
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Yet you have some kinde of men, not onely in their particular persons, but in their callings are all for themselves,
Yet you have Some kind of men, not only in their particular Persons, but in their callings Are all for themselves,
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but why should I call it, calling? for there is no calling, but it is for publike good.
but why should I call it, calling? for there is no calling, but it is for public good.
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As an Vsurer, (for whose good is he?) Let all sink or swim, what careth hee,
As an Usurer, (for whose good is he?) Let all sink or swim, what Careth he,
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so times hold, and moneths, and yeeres continue, hee wil have his returns.
so times hold, and months, and Years continue, he will have his returns.
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And such are they, that live in a cours• of oppression, that live by the ruine and spoyle of others.
And such Are they, that live in a cours• of oppression, that live by the ruin and spoil of Others.
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But there is a more subtile living to a mans selfe, as all men doe, that have not the spirit of Christ, they live within that circle selfe ▪ the Devil keepeth them that they goe not out of it:
But there is a more subtle living to a men self, as all men do, that have not the Spirit of christ, they live within that circle self ▪ the devil Keepeth them that they go not out of it:
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so that s•lfe doth run through all their actions, their civill a & ions, yea, their religious actions;
so that s•lfe does run through all their actions, their civil a & ions, yea, their religious actions;
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which are all tainted with self-respects.
which Are all tainted with self-respects.
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Ever since the fall, it is so Man withdraweth himself from Gods government, and setteth up himselfe instead of God;
Ever since the fallen, it is so Man withdraweth himself from God's government, and sets up himself instead of God;
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& thought to have a secured happines from God, in eating the forbidden fruit, and therfore would not depend upon God to be happy.
& Thought to have a secured happiness from God, in eating the forbidden fruit, and Therefore would not depend upon God to be happy.
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He saw another way to be like God.
He saw Another Way to be like God.
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God hath highest place in our heart, by order of Creation, and according to the degrees of excellency in things, should our esteeme of them be, every thing being beautifull in his place.
God hath highest place in our heart, by order of Creation, and according to the Degrees of excellency in things, should our esteem of them be, every thing being beautiful in his place.
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But where God is put down, (as he is in all men, till they be in Christ) something self-love sets up in the heart above God.
But where God is put down, (as he is in all men, till they be in christ) something Self-love sets up in the heart above God.
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Hence commeth the necessity of this method of taking us off from our selves, before wee can live to Christ,
Hence comes the necessity of this method of taking us off from our selves, before we can live to christ,
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because self-love is an impediment, and blocke in the way betweene us and Christ, heaven end happines.
Because Self-love is an impediment, and block in the Way between us and christ, heaven end happiness.
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And therfore Christ begins the Gospel with self-denial. Whosoever will be my Disciple, let him take up his Crosse, and follow mee.
And Therefore christ begins the Gospel with self-denial. Whosoever will be my Disciple, let him take up his Cross, and follow me.
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Now there be foure degrees of selfe. There is 1. Naturall 2. Civill 3. Sinfull 4. Religious Selfe.
Now there be foure Degrees of self. There is 1. Natural 2. Civil 3. Sinful 4. Religious Self.
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First, naturall selfe, is the state wee are in, as men.
First, natural self, is the state we Are in, as men.
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Secondly, Civill, as we are poor, or rich, or honourable, according to our severall places in the Common-wealth.
Secondly, Civil, as we Are poor, or rich, or honourable, according to our several places in the Commonwealth.
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Thirdly, sinfull selfe is, as we are carried to sinfull lusts, and the Cr•ature.
Thirdly, sinful self is, as we Are carried to sinful Lustiest, and the Cr•ature.
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Fourthly, Religious self is our Condition in Christ, when we are ingreaffed into him, and made new Creatures.
Fourthly, Religious self is our Condition in christ, when we Are ingreaffed into him, and made new Creatures.
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Now we must not live to our selves. First, not to our naturall selfe. VVe must not live, onely, to live.
Now we must not live to our selves. First, not to our natural self. We must not live, only, to live.
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For as all other Creatures are to serve us, so wee are to serve something else, that is better.
For as all other Creatures Are to serve us, so we Are to serve something Else, that is better.
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For that, that is not of it selfe, cannot be for it self. Now we have not beings from our selves, but from God;
For that, that is not of it self, cannot be for it self. Now we have not beings from our selves, but from God;
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he giveth us beings, and a being in that ranke of Creatures, wherin we are. Therfore our naturall self must be to a higher end.
he gives us beings, and a being in that rank of Creatures, wherein we Are. Therefore our natural self must be to a higher end.
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A man is not the end of things, there is another end then he;
A man is not the end of things, there is Another end then he;
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and that is God, who is of himselfe, & hath made all other things for himselfe.
and that is God, who is of himself, & hath made all other things for himself.
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And therfore riches and honours, and the like:
And Therefore riches and honours, and the like:
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wee should not live to our civill selfe. Nature teacheth us that having spirits, we are not for any thing meaner then our selves.
we should not live to our civil self. Nature Teaches us that having spirits, we Are not for any thing meaner then our selves.
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We do not live here to be rich, to be great, to command others; for these things do not answer the soule of man.
We do not live Here to be rich, to be great, to command Others; for these things do not answer the soul of man.
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First, Nothing that hath an end, can be a chief end.
First, Nothing that hath an end, can be a chief end.
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That, that hath •inem consummatum, cannot be finis consummans. That, that hath an end, consuming it self, cānot be an end, perfecting it self.
That, that hath •inem consummatum, cannot be finis consummans. That, that hath an end, consuming it self, cannot be an end, perfecting it self.
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We have a journy beyond all things ▪ and that cannot be our end, that leaveth us in the way.
We have a journey beyond all things ▪ and that cannot be our end, that Leaveth us in the Way.
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Riches and honour are determined in death.
Riches and honour Are determined in death.
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Let our preferments be never so great, thogh to the Monarchy of the whole World: yet we have a being beyond them They have consumptions in themselves.
Let our preferments be never so great, though to the Monarchy of the Whole World: yet we have a being beyond them They have consumptions in themselves.
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And then they be inferiour. No truth in them, can fill up the understanding, no good in them, can fill up the will.
And then they be inferior. No truth in them, can fill up the understanding, no good in them, can fill up the will.
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But the understanding can pierce through them.
But the understanding can pierce through them.
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And the will in rellishing, and tasting the good of them, can looke on them as cast commodities.
And the will in relishing, and tasting the good of them, can look on them as cast commodities.
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It can quickly suck out all the sweet that is in them. Therfore they cannot be a mans end:
It can quickly suck out all the sweet that is in them. Therefore they cannot be a men end:
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because hee hath larger parts then they can fill.
Because he hath larger parts then they can fill.
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That, that must be mans end, must be larger then the soule, and that wherin hee can rest, it must be some universall good, fit for all turns and purposes.
That, that must be men end, must be larger then the soul, and that wherein he can rest, it must be Some universal good, fit for all turns and Purposes.
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Now there is nothing in the VVorld that hath more then a particular service, for mens particular service, for mens particular ends.
Now there is nothing in the World that hath more then a particular service, for men's particular service, for men's particular ends.
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Honour can doe something, but not all things. Riches cannot command health, they cannot cure a fit of an ague:
Honour can do something, but not all things. Riches cannot command health, they cannot cure a fit of an ague:
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they be for a particular good onely. They can command many things, but not al things Men consider what they can do, & therfore desire them.
they be for a particular good only. They can command many things, but not all things Men Consider what they can do, & Therefore desire them.
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But they consider not what they cannot do, and therefore they rest in them.
But they Consider not what they cannot do, and Therefore they rest in them.
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That which is a mans last end, must be a satisfying general, universal good, an immortal good, of equal co•tinu•ance with hi•;
That which is a men last end, must be a satisfying general, universal good, an immortal good, of equal co•tinu•ance with hi•;
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as nothing in the world is. It must be such a good, as hee cannot offend, or be defiled with all. Such as hee cannot misuse.
as nothing in the world is. It must be such a good, as he cannot offend, or be defiled with all. Such as he cannot misuse.
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And what is there in the World, but Christ, and the best things, but a man is prone to defile himselfe in? Knowledge is the best thing,
And what is there in the World, but christ, and the best things, but a man is prove to defile himself in? Knowledge is the best thing,
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but that worketh like leaven, it swels as the Apostle saith, Knowledge puffeth up. Therfore wee must live to no worldly thing.
but that works like leaven, it Swells as the Apostle Says, Knowledge Puffeth up. Therefore we must live to no worldly thing.
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And much lesse must we live to sinfull selfe. Some things are to be denied in way of competition,
And much less must we live to sinful self. some things Are to be denied in Way of competition,
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and in opposition, but somthings are to be denied absolutly. Absolutely, a man must not owne, or live to a base lust, pride, or sensuality.
and in opposition, but somethings Are to be denied absolutely. Absolutely, a man must not own, or live to a base lust, pride, or sensuality.
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Hee ow•th nothing to these, but mortification. We are not debters to the slesh; saith the Apostle.
He ow•th nothing to these, but mortification. We Are not debtors to the slesh; Says the Apostle.
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Therefore when a proud vindictive motion ariseth, say I owe no suite, or service to the flesh.
Therefore when a proud vindictive motion arises, say I owe no suit, or service to the Flesh.
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VVhat should these doe in a heart dedicated to God, consecrated to Christ? I am not mine owne, much lesse Satans, or lusts:
What should these do in a heart dedicated to God, consecrated to christ? I am not mine own, much less Satan, or Lustiest:
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which be objects of mortification, but no way worthy of my service. Absolute deniall is required here.
which be objects of mortification, but no Way worthy of my service. Absolute denial is required Here.
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Of other things, a deniall is required onely as they stand in competition with Christ.
Of other things, a denial is required only as they stand in competition with christ.
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In that case, a man must sacrifice Isaac, not onely his sinful selfe, but natural self also, his life,
In that case, a man must sacrifice Isaac, not only his sinful self, but natural self also, his life,
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and bodily liberty, the dearest thing in the world, and whatsoever is sweet for Christ. He having taken us off from our selves, assigneth us to a true Lord.
and bodily liberty, the dearest thing in the world, and whatsoever is sweet for christ. He having taken us off from our selves, assigneth us to a true Lord.
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Wee live to the Lord, and die to the Lord. It had not beene enough to say, Wee ought not to live to our selves, we live to the Lord, and die to the Lord. It had not been enough to say, we ought not to live to our selves,
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or die to our selves, if he had not told, whom we must live to, and die to.or die to our selves, if he had not told, whom we must live to, and die to.
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For naturally man will never leave any thing; though but an apparāt good, til he knoweth something better.
For naturally man will never leave any thing; though but an apparent good, till he Knoweth something better.
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A man wil not part with a bad Master, til he hath a better service. Therefore he sheweth where to bestow our selves:
A man will not part with a bad Master, till he hath a better service. Therefore he shows where to bestow our selves:
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namely, upon Christ, who hath care of us both in life and death. This is to be laid down for a ground;
namely, upon christ, who hath care of us both in life and death. This is to be laid down for a ground;
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had we not a better being in Christ, then in our selves, hee would never take us from our selves; had we not a better being in christ, then in our selves, he would never take us from our selves;
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for God never biddeth us to our losse. We have a better condition in Christ, then we can have in the VVorld.
for God never bids us to our loss. We have a better condition in christ, then we can have in the World.
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It is our gaine, and advantage to live, and die to Christ: though it be to the losse of naturall self, of civill selfe, and whatsoever else; yet it is our advantage.
It is our gain, and advantage to live, and die to christ: though it be to the loss of natural self, of civil self, and whatsoever Else; yet it is our advantage.
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It is Mercatorium, not a losse, but a trading. VVee have a better for worse.
It is Mercatorium, not a loss, but a trading. We have a better for Worse.
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No man ever parted with any thing for Religion, or a publike good, but God made it up in a better kind.
No man ever parted with any thing for Religion, or a public good, but God made it up in a better kind.
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Though God should not make it up in this world, in the same kinde: yet in Religion, there be all things better then in the world.
Though God should not make it up in this world, in the same kind: yet in Religion, there be all things better then in the world.
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If we lose honour here, wee have honour from God. If wee lose riches, wee have them made up in grace here, in glory hereafter.
If we loose honour Here, we have honour from God. If we loose riches, we have them made up in grace Here, in glory hereafter.
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If wee lose liberty, we have it in the inlargment of a good conscience.
If we loose liberty, we have it in the Enlargement of a good conscience.
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If wee lose friends, wee get a God for a friend, who can make our enemies fried̄s.
If we loose Friends, we get a God for a friend, who can make our enemies friedns.
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If we lose life, wee are put into possession of eternal life, and therfore wee need not stand at the bargain.
If we loose life, we Are put into possession of Eternal life, and Therefore we need not stand At the bargain.
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Wee have a better being in Christ, then in our selves. VVater is not lost, when it emptieth it self into the Sea;
we have a better being in christ, then in our selves. VVater is not lost, when it emptieth it self into the Sea;
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for there it is in its proper element. A Christian is not lost, when he loseth himselfe, in his God, in his Saviour.
for there it is in its proper element. A Christian is not lost, when he loses himself, in his God, in his Saviour.
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For in him he hath a better being, then in himselfe.
For in him he hath a better being, then in himself.
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Hee is brought neerer the fountain, I desire to depart, and to be with Christ, which is the best of all, saith the Apostle, Religion is a most excellent condition;
He is brought nearer the fountain, I desire to depart, and to be with christ, which is the best of all, Says the Apostle, Religion is a most excellent condition;
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for as hee that saveth his life, shall lose it, so hee that loseth his life, shall save it.
for as he that Saveth his life, shall loose it, so he that loses his life, shall save it.
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All our comforts have a better being in Christ, then in• our selves:
All our comforts have a better being in christ, then in• our selves:
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and therfore wee should labour to have communion with him, and to strengthen our faith in Christ,
and Therefore we should labour to have communion with him, and to strengthen our faith in christ,
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and be in love with our happy condition in him; which yieldeth comfort in life and death.
and be in love with our happy condition in him; which yieldeth Comfort in life and death.
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And all by vertue of the death of Christ, and the resurrection of Christ.
And all by virtue of the death of christ, and the resurrection of christ.
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As he saith afterward, Christ both died and rose again, that hee might be Lord both of the dead and of the living.
As he Says afterwards, christ both died and rose again, that he might be Lord both of the dead and of the living.
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The resurrection of Christ is the consummation of all.
The resurrection of christ is the consummation of all.
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If Christ had not risen again, where had our comfort bin? But the very thought of it that we are ingraffed in one, who hath not only purchased us by his death ( for we are the price of his bloud ) but to make it cleer that it is so, is now in heaven as our head, having overcome death, If christ had not risen again, where had our Comfort been? But the very Thought of it that we Are Ingrafted in one, who hath not only purchased us by his death (for we Are the price of his blood) but to make it clear that it is so, is now in heaven as our head, having overcome death,
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and intending to bring al his body where he is; as it was his will, That where hee is, wee should be also; is a glorious thought.
and intending to bring all his body where he is; as it was his will, That where he is, we should be also; is a glorious Thought.
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The glory of Christian Religion is in the resurrection of Christ, and to consider that we that are creeping here on earth, shalbe members of him, that is glorious in Heaven, Lord of heaven and earth, who not onely died for us, but is risen againe;
The glory of Christian Religion is in the resurrection of christ, and to Consider that we that Are creeping Here on earth, shall members of him, that is glorious in Heaven, Lord of heaven and earth, who not only died for us, but is risen again;
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and wil make us all (both in body and soule) conformable to his glorious selfe; (as the Apostle saith to the Philippians ) cannot but infuse life and vigour into all our actions, estates,
and will make us all (both in body and soul) conformable to his glorious self; (as the Apostle Says to the Philippians) cannot but infuse life and vigour into all our actions, estates,
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and conditions, be they never so mean. And have a wonderfull influence into the whole life of a Christian.
and conditions, be they never so mean. And have a wonderful influence into the Whole life of a Christian.
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THE SECOND SERMON.
THE SECOND SERMON.
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ROM. 14. 7, 8. None of us liveth to himself, and none of us dyeth to himself,
ROM. 14. 7, 8. None of us lives to himself, and none of us Dies to himself,
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for whether we live, we live unto the Lord, and whether we die, we die unto the Lord:
for whither we live, we live unto the Lord, and whither we die, we die unto the Lord:
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Whether we live, therefore, or die, we are the Lords.
Whither we live, Therefore, or die, we Are the lords.
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FIrst, the general scope of the Apostle is, to take us off from our false ends, None of us liveth to himselfe, &c. Secondly, to assigne us to the true object, to whom wee ought to dedicate our selves: that is, to the Lord.
First, the general scope of the Apostle is, to take us off from our false ends, None of us lives to himself, etc. Secondly, to assign us to the true Object, to whom we ought to dedicate our selves: that is, to the Lord.
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Thirdly, the ground of all, Whether wee live or die, we are the Lords. And then fourthly, the spring of all;Thirdly, the ground of all, Whither we live or die, we Are the lords. And then fourthly, the spring of all;
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Christ both died, and rose againe, that hee might be Lord both of quick and dead. christ both died, and rose again, that he might be Lord both of quick and dead.
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There is a conca•enation, and knitting together of divine truths. They following one another by a necessity of cōsequence.
There is a conca•enation, and knitting together of divine truths. They following one Another by a necessity of consequence.
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As from the body of the Sunne, there is a naturall issue of beames.
As from the body of the Sun, there is a natural issue of beams.
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And as in plants derivation from the root into the branch, so there is from Christ into all truths.
And as in plants derivation from the root into the branch, so there is from christ into all truths.
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Grant him to be the second Adam, and grant him Lord of the Living, and of the Dead,
Grant him to be the second Adam, and grant him Lord of the Living, and of the Dead,
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and it will follow, wee ought to live to him.
and it will follow, we ought to live to him.
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If we grant, we ought to live to Christ, then wee must grant, wee ought not to live to our selves.
If we grant, we ought to live to christ, then we must grant, we ought not to live to our selves.
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For wee ought to live to Christ. Why to Christ? because hee is Lord both of life and death.
For we ought to live to christ. Why to christ? Because he is Lord both of life and death.
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Why is he Lord? because hee hath purchased it by his bloud.
Why is he Lord? Because he hath purchased it by his blood.
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How doe wee know hee hath purchased it by his death satisfactorily? because hee is risen againe,
How do we know he hath purchased it by his death satisfactorily? Because he is risen again,
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and sitteth at the right hand of God to make all good for us.
and Sitteth At the right hand of God to make all good for us.
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Things are best to us, when they are digested and made our own, by the presence of good principles. But here is the mischief.
Things Are best to us, when they Are digested and made our own, by the presence of good principles. But Here is the mischief.
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Sin is ready, and good principles are not ingraffed into us;
since is ready, and good principles Are not Ingrafted into us;
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but if divine truths were as neere as corruption is, then wee could withstand, and repell all temptations.
but if divine truths were as near as corruption is, then we could withstand, and repel all temptations.
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As Travellers have the end of their journy in their thoughts habitually, though not actually, for every step they take is in vertue of their end.
As Travellers have the end of their journey in their thoughts habitually, though not actually, for every step they take is in virtue of their end.
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So wee should consider that we are all Travellers in the way to Heaven, and every step of our life should be to that end.
So we should Consider that we Are all Travellers in the Way to Heaven, and every step of our life should be to that end.
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The ignorance of this maketh the life of most men, to be but a digression from the mayne.
The ignorance of this makes the life of most men, to be but a digression from the main.
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As if they were brought into the world, onely to satisfie base lusts, and to seek themselves, to serve Satan and sin, the professed enemies of God, which are not onely digressions,
As if they were brought into the world, only to satisfy base Lustiest, and to seek themselves, to serve Satan and since, the professed enemies of God, which Are not only digressions,
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but motives to hell, and eternall destruction.
but motives to hell, and Eternal destruction.
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VVhat a pitifull thing is it, that Creatures should come into the world and live, some twenty, some forty, some moe yeers,
What a pitiful thing is it, that Creatures should come into the world and live, Some twenty, Some forty, Some more Years,
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and go out of the world again, not knowing wherfore they lived.
and go out of the world again, not knowing Wherefore they lived.
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Good reason it is wee should live to Christ, acknowledge him in all our ways, live answerable to our knowledge, resigne up our selves to his government,
Good reason it is we should live to christ, acknowledge him in all our ways, live answerable to our knowledge, resign up our selves to his government,
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and seek his glory in all things; that wee may make Christ known in the VVorld.
and seek his glory in all things; that we may make christ known in the World.
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That all, that see us may see Christ in us, and perceive our love to him, That hath called us out of darknesse, into his marvellous light.
That all, that see us may see christ in us, and perceive our love to him, That hath called us out of darkness, into his marvellous Light.
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And also to acknowledge him to be Lord of our life, and in death to resigne our selves to him, as a faithfull Creatour; knowing that hee taketh care of us in life and death.
And also to acknowledge him to be Lord of our life, and in death to resign our selves to him, as a faithful Creator; knowing that he Takes care of us in life and death.
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For we are not our own, Wee are bought with a price, as the Apostle saith.
For we Are not our own, we Are bought with a price, as the Apostle Says.
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Again, Our selves are our greatest enemies. •here is no such flatterer, as the bosome flatterer.
Again, Our selves Are our greatest enemies. •here is no such flatterer, as the bosom flatterer.
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That enemy, selfe, that we have in our bosomes betrayeth us to Satan; else all the Devils in hell could not hurt us.
That enemy, self, that we have in our bosoms betrayeth us to Satan; Else all the Devils in hell could not hurt us.
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Self is our own enemy, and Gods enemy. Nay, enemy is too easie, too good a word;
Self is our own enemy, and God's enemy. Nay, enemy is too easy, too good a word;
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the best thing in us, is enmity it self against God.
the best thing in us, is enmity it self against God.
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By wofull experiment wee finde that which hath brought all the misery, that the world ever felt, hath beene self-will. Men will be turned upside down, rather than their wils shalbe crossed;
By woeful experiment we find that which hath brought all the misery, that the world ever felt, hath been self-will. Men will be turned upside down, rather than their wills shall crossed;
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but doth not this provoke God? Shall a piece of earth strive against him? and will not hee break it to powder? Surely God will set us as a mark to shoot at,
but does not this provoke God? Shall a piece of earth strive against him? and will not he break it to powder? Surely God will Set us as a mark to shoot At,
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and will triumph and get himselfe victory and glory over those creatures, that will have their wils.
and will triumph and get himself victory and glory over those creatures, that will have their wills.
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Hell is fit for such, God will be sure to have his will of them: when the creature shall set his wil against Gods wil;
Hell is fit for such, God will be sure to have his will of them: when the creature shall Set his will against God's will;
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when an earthen pot shall set it self against a mace of brasse; which will have the worst, think you?
when an earthen pot shall Set it self against a mace of brass; which will have the worst, think you?
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If we live to our selves, we lie open to Satan.
If we live to our selves, we lie open to Satan.
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But on the contrary part a man that liveth to God, is fit for any gracious motions whatsoever they be.
But on the contrary part a man that lives to God, is fit for any gracious motions whatsoever they be.
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Hee is fit for God, and a blessed communion of Saints. Man is a reasonable creature, made for God.
He is fit for God, and a blessed communion of Saints. Man is a reasonable creature, made for God.
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And if you grant there is a God, you must grant that man is to doe service to that God.
And if you grant there is a God, you must grant that man is to do service to that God.
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God is the Creditour, and man the Debtor, and of necessity there must be an obligaiion.
God is the Creditor, and man the Debtor, and of necessity there must be an obligaiion.
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Now to shew the nature of this living to Christ. First, it imports a vitall operation, an exercise, that proceeds from life.
Now to show the nature of this living to christ. First, it imports a vital operation, an exercise, that proceeds from life.
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Now as naturall life springeth from union of the body with the soule, so the union of the soule with Christ bringeth into the soule true principles of an holy and spirituall life:
Now as natural life springs from Union of the body with the soul, so the Union of the soul with christ brings into the soul true principles of an holy and spiritual life:
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For Christ and the soule cannot touch one another, but presently hee infuseth a living principle.
For christ and the soul cannot touch one Another, but presently he infuseth a living principle.
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All artificiall motions proceed from something without.
All artificial motions proceed from something without.
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And such are the self-seeking Christians, that do only act a part in Religion; but these tha• truly live to God and Christ, they have an inward instinct that enclines them to holinesse.
And such Are the self-seeking Christians, that do only act a part in Religion; but these tha• truly live to God and christ, they have an inward instinct that inclines them to holiness.
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Secondly, there is intyrenesse in a Christian course, so that he liveth to none, but Christ.Secondly, there is intyrenesse in a Christian course, so that he lives to none, but christ.
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Life is not onely taken for the space of his being in the world, but for the improving of all the furtherances of our life to Christ.
Life is not only taken for the Molle of his being in the world, but for the improving of all the furtherances of our life to christ.
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As to bestow our selves upon him, in all the civill relations wee have in the World, by being obedient to him, As to bestow our selves upon him, in all the civil relations we have in the World, by being obedient to him,
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and to others in him, and for him, & in whatsoever callings we are, not onely in our naturall life, but also in our civill life; to go on in a constant tenour all the whole course of our lives aiming at Christ; not to set our selves in our callings to get riches, (for those shalbe cast in by the way) God alloweth us riches,
and to Others in him, and for him, & in whatsoever callings we Are, not only in our natural life, but also in our civil life; to go on in a constant tenor all the Whole course of our lives aiming At christ; not to Set our selves in our callings to get riches, (for those shall cast in by the Way) God alloweth us riches,
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but not to be our ends) but that wee may serve him and honour him.
but not to be our ends) but that we may serve him and honour him.
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There is no time to sinne, but a time for every thing else.
There is no time to sin, but a time for every thing Else.
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Thirdly, In our living to Christ there must be evennesse and uniformity, wee must not live to Christ for a fit,Thirdly, In our living to christ there must be evenness and uniformity, we must not live to christ for a fit,
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but constantly not to doe, now and then a good action, but to make it our course, our trade to live to Christ intirely, constantly, uniformly.
but constantly not to do, now and then a good actium, but to make it our course, our trade to live to christ entirely, constantly, uniformly.
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Fourthly, and then living to the Lord implye•h, that all Christians counsel and advice is how to live to Christ. Heaven is alwayes before him, Fourthly, and then living to the Lord implye•h, that all Christians counsel and Advice is how to live to christ. Heaven is always before him,
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because his way is to God, and to Christ.
Because his Way is to God, and to christ.
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Other men will rage, and swel, though the know wel enough, they are out of the way,
Other men will rage, and swell, though the know well enough, they Are out of the Way,
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when they be put in minde of it.
when they be put in mind of it.
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But a gracious man is glad to have any Scripture opened that may give him more light either by a discovery of a sin or duty,
But a gracious man is glad to have any Scripture opened that may give him more Light either by a discovery of a since or duty,
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because hee now knoweth an enemy and friend, which before hee knew not ▪ and hath learned a duty which before hee was ignorant of,
Because he now Knoweth an enemy and friend, which before he knew not ▪ and hath learned a duty which before he was ignorant of,
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for it is his scope and endevour to set himself in the way of living to Christ.
for it is his scope and endeavour to Set himself in the Way of living to christ.
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Firftly, Hee that liveth to Christ, hath likewise this quality.Firftly, He that lives to christ, hath likewise this quality.
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He is not carried on his course by false windes, hee doth not sail by a false cōpasse.
He is not carried on his course by false winds, he does not sail by a false compass.
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Though the world incourageth or discourageth him, all is one, hee regardeth it not; his care is wholy taken up in the service of his God.
Though the world Encourageth or Discourageth him, all is one, he Regardeth it not; his care is wholly taken up in the service of his God.
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And with Ioshuah, think the world what it wil, He and his house will serve the Lord, and with holy David will resolve to be yet more vile for Gods glory.
And with Joshua, think the world what it will, He and his house will serve the Lord, and with holy David will resolve to be yet more vile for God's glory.
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And though hee getteth disgrace in the world, he regardeth it not, but is willing to suffer it,
And though he gets disgrace in the world, he Regardeth it not, but is willing to suffer it,
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so that his God may be honoured, knowing, he shall not be a looser by the bargaine.
so that his God may be honoured, knowing, he shall not be a looser by the bargain.
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Other men if so be they are disgraced, they are so shallow in Religion, that they are quickly taken off,
Other men if so be they Are disgraced, they Are so shallow in Religion, that they Are quickly taken off,
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because the truth hath no root in them, like the bad and naughty ground: and not only so, but they will speake contrary to the truth in their consciences;
Because the truth hath no root in them, like the bad and naughty ground: and not only so, but they will speak contrary to the truth in their Consciences;
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b•t, alas, one day they shall know, that God accounteth them as his enemies:
b•t, alas, one day they shall know, that God accounteth them as his enemies:
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Sixtly, again, a true Christian will live to the Church of Christ, for we are members of Christ, we ought to labour for the advancement of the truth of his Religion, the Kingdome of Christ, Sixty, again, a true Christian will live to the Church of christ, for we Are members of christ, we ought to labour for the advancement of the truth of his Religion, the Kingdom of christ,
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and to be of the same spirit with good Nehemiah, that all may be well with us,
and to be of the same Spirit with good Nehemiah, that all may be well with us,
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when the Church of God prospereth, and groweth up in the world, getting victory over all her enemies.when the Church of God prospereth, and grows up in the world, getting victory over all her enemies.
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Now carnall men live not at all to Christ, they care not whether Religion sinketh or swimmeth.
Now carnal men live not At all to christ, they care not whither Religion sinks or swimmeth.
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Tel them of heavenly matters, tush, they are not for them, but God doth hate such persons,
Tell them of heavenly matters, tush, they Are not for them, but God does hate such Persons,
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for as they regard not to serve God, or to owne Christ in their lives: so hee wil not owne them at their deaths.
for as they regard not to serve God, or to own christ in their lives: so he will not own them At their death's.
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As in prosperity they are not on his side, neither wil owne his part, (which one day wil prove the best) so in times of trouble, they cannot expect or looke for any favour, or mercy from him.
As in Prosperity they Are not on his side, neither will own his part, (which one day will prove the best) so in times of trouble, they cannot expect or look for any favour, or mercy from him.
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And to adde one thing more, though it must be our chief aime to looke to Christ, yet God allows us to look also to our own salvation,
And to add one thing more, though it must be our chief aim to look to christ, yet God allows us to look also to our own salvation,
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how to be saved, and happy in another world God hath joined these two together, as one chief end and good.
how to be saved, and happy in Another world God hath joined these two together, as one chief end and good.
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The one, that he might be glorified, the other that wee might be happy, and both these are attained by honouring and serving him.
The one, that he might be glorified, the other that we might be happy, and both these Are attained by honouring and serving him.
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And this is no self-love, for wee cannot seek our salvation, but in honouring God,
And this is no Self-love, for we cannot seek our salvation, but in honouring God,
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and yielding the means that he hath sanctified for us, which is to cast our selves on him for our salvation in his way.
and yielding the means that he hath sanctified for us, which is to cast our selves on him for our salvation in his Way.
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Thus our happinesse and Gods chiefe end agree together.
Thus our happiness and God's chief end agree together.
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As when there be two lines a•bout a Centre, one drawne within the other, a third Line cannot be drawne from the utmost Line to the Centre without cutting the Line within; As when there be two lines a•bout a Centre, one drawn within the other, a third Line cannot be drawn from the utmost Line to the Centre without cutting the Line within;
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because it is included within the other.
Because it is included within the other.
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So our salvation and happines is within the glory of God, and we live to Christ, not onely in serving him,
So our salvation and happiness is within the glory of God, and we live to christ, not only in serving him,
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but in seeking our owne soules;
but in seeking our own Souls;
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and what a sweetnesse is this in God, that in seeking our own good, wee should glorifie him?
and what a sweetness is this in God, that in seeking our own good, we should Glorify him?
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This likewise teacheth us to live to Christ in a way of humility and self-deniall. God will not deny to teach the humble and lowly soule his ways.
This likewise Teaches us to live to christ in a Way of humility and self-denial. God will not deny to teach the humble and lowly soul his ways.
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And thus a gracious man is fit for all the counsel• of God, as a carnal heart is fit for al the services of the Devil.
And thus a gracious man is fit for all the counsel• of God, as a carnal heart is fit for all the services of the devil.
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Therfore le•us dedicate our selves & services to God, for happy are they that can lose themselves in God,
Therefore le•us dedicate our selves & services to God, for happy Are they that can loose themselves in God,
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and be swallowed up in the love of Christ. Certainly, there is never better finding of our selves, then when wee are thus lost.
and be swallowed up in the love of christ. Certainly, there is never better finding of our selves, then when we Are thus lost.
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And therfore I beseech you, whatsoever our corruptions have been heretofore;
And Therefore I beseech you, whatsoever our corruptions have been heretofore;
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let us now know it is heavenly wisdome to seeke Christs glory in the use of the blessed means fanctified for that end.
let us now know it is heavenly Wisdom to seek Christ glory in the use of the blessed means sanctified for that end.
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Surely, we have all been baptized, and what is our baptisme, but the renouncing of the world, the flesh and the Devit.
Surely, we have all been baptised, and what is our Baptism, but the renouncing of the world, the Flesh and the Devout.
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Our life is for nothing, but to live unto God.
Our life is for nothing, but to live unto God.
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And having entred into covenant in Baptisme, in the name of the Father, Sonne, and holy Ghost, that wee intend seriously to lead a new life.
And having entered into Covenant in Baptism, in the name of the Father, Son, and holy Ghost, that we intend seriously to led a new life.
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Wee must not trifle with God, he wil not be dallied with.
we must not trifle with God, he will not be dallied with.
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It is not onely sufficient that we have spent our precious time amisse, but more then sufficient:
It is not only sufficient that we have spent our precious time amiss, but more then sufficient:
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For time wil come, if we belong to Christ, in which wee shal lament for spending our time in the pursuite of our owne vanities.
For time will come, if we belong to christ, in which we shall lament for spending our time in the pursuit of our own vanities.
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For if wee live according to our owne lusts, we are but Rebels under Gods livery.
For if we live according to our own Lustiest, we Are but Rebels under God's livery.
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Wee are but traitors fighting under his Banner.
we Are but Traitors fighting under his Banner.
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And how can wee give account at the day of judgment of our lives, that have been nothing else but a constant service for Christs enemies under the colour of Religion. This would seriously be thought upon.
And how can we give account At the day of judgement of our lives, that have been nothing Else but a constant service for Christ enemies under the colour of Religion. This would seriously be Thought upon.
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Therfore, as wee know a great deale, and are beholding to God for living in times,
Therefore, as we know a great deal, and Are beholding to God for living in times,
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and places where there is abundance of the truth revealed, so wee ought to make it our life and course to honour him, to be vigorous in his service,
and places where there is abundance of the truth revealed, so we ought to make it our life and course to honour him, to be vigorous in his service,
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and to stirre up the grace of God in us, to awaken our selves, and to live to Christ,
and to stir up the grace of God in us, to awaken our selves, and to live to christ,
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and to put this quaere to our soules;
and to put this quaere to our Souls;
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whom doe I serve? my self? or Christ? him? or his enemies?
whom do I serve? my self? or christ? him? or his enemies?
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Out of the Text you may see that a Christian will learne how to carry himselfe, not onely to himselfe but to Christ.
Out of the Text you may see that a Christian will Learn how to carry himself, not only to himself but to christ.
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His carriage to himselfe is to live as a Christian exercised in his duty and calling.
His carriage to himself is to live as a Christian exercised in his duty and calling.
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His carriage to Christ is, to live to him, and die to him. And for this end he taketh this course, to search out himselfe, what is unsound, and corrupt in him;
His carriage to christ is, to live to him, and die to him. And for this end he Takes this course, to search out himself, what is unsound, and corrupt in him;
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and when hee hath found himself, then he abhorreth himselfe, and judgeth himselfe.
and when he hath found himself, then he abhorreth himself, and Judgeth himself.
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And having found out corruption in his heart, he not onely loatheth it, but crucifieth it,
And having found out corruption in his heart, he not only Loathes it, but crucifieth it,
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and this is the course that a Christian taketh with himself, in the searching and •iscovery of his sins.
and this is the course that a Christian Takes with himself, in the searching and •iscovery of his Sins.
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And this being done, hee setteth up Christ in the place of selfe, (which ruleth in all men, till they be Christians indeed, eyther by way of admission,
And this being done, he sets up christ in the place of self, (which Ruleth in all men, till they be Christians indeed, either by Way of admission,
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or covenant.) But when Grace hath once taken place in the heart, then the soule begins to live to Christ;
or Covenant.) But when Grace hath once taken place in the heart, then the soul begins to live to christ;
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and that conscionably, intyrely, and uniformly; consulting with all things how to helpe, and further that life.
and that Conscionably, intyrely, and uniformly; consulting with all things how to help, and further that life.
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Other men consult how they may keepe their honours and reputations in the VVorld.
Other men consult how they may keep their honours and reputations in the World.
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But a Christian having other aymes, deviseth not onely ways to live to Christ, but how to be better, more and more,
But a Christian having other aims, devises not only ways to live to christ, but how to be better, more and more,
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how to get into Christ, and how to grow up in him; knowing that by living to Christ here, he shall live with him for ever hereafter.
how to get into christ, and how to grow up in him; knowing that by living to christ Here, he shall live with him for ever hereafter.
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This is the course of a true Christian, that looketh to have benefit by Christ.
This is the course of a true Christian, that looks to have benefit by christ.
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THE THIRD SERMON.
THE THIRD SERMON.
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ROM. 14. 7, 8. None of us liveth to himself, and none of us dyeth to himself,
ROM. 14. 7, 8. None of us lives to himself, and none of us Dies to himself,
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for whether we live, we live unto the Lord, and whether we die, we die unto the Lord:
for whither we live, we live unto the Lord, and whither we die, we die unto the Lord:
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Whether we live, therefore, or die, we are the Lords.
Whither we live, Therefore, or die, we Are the lords.
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WE have heard from the Apostles generall negative, that selfe must be removed out of the way,
WE have herd from the Apostles general negative, that self must be removed out of the Way,
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before we can live, or die to Christ.
before we can live, or die to christ.
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Selfe indeed will come in every thing till the spirit of Christ be all in all in us.Self indeed will come in every thing till the Spirit of christ be all in all in us.
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It is lke Esau that came first out of the wombe, it will appeare first in all consultations.
It is Like Esau that Come First out of the womb, it will appear First in all Consultations.
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And therfore it is the method of our blessed Saviour. Whosoever will be my Disciple, let him deny himselfe, and take up my crosse.
And Therefore it is the method of our blessed Saviour. Whosoever will be my Disciple, let him deny himself, and take up my cross.
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And it wil be easie so to doe, when we have denyed our selves.
And it will be easy so to do, when we have denied our selves.
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From the Apostles general affirmative wee have shewed that to live to the Lord, is to acknowledge our selves to be his,
From the Apostles general affirmative we have showed that to live to the Lord, is to acknowledge our selves to be his,
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& him to be ours, and answerably to doe him service;
& him to be ours, and answerably to do him service;
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to resigne up our selves to him, to seeke his glory and honour, and credit in all things,
to resign up our selves to him, to seek his glory and honour, and credit in all things,
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and to be wel perswaded, that hee wil stick to us. So that it is a comfort, as wel as a duty.
and to be well persuaded, that he will stick to us. So that it is a Comfort, as well as a duty.
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To die to the Lord, is to be willing to give up our selves to him,
To die to the Lord, is to be willing to give up our selves to him,
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when the time commeth•, and to submit to him for the manner of our death,
when the time commeth•, and to submit to him for the manner of our death,
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whether hee will call us home to himselfe by a quiet, or troublesome death, by a bloudy or dry death, with confidence that he wil receive our soules.
whither he will call us home to himself by a quiet, or troublesome death, by a bloody or dry death, with confidence that he will receive our Souls.
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That we may be directed to pitch upon a right end. VVe may know by the principles of nature.
That we may be directed to pitch upon a right end. We may know by the principles of nature.
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A man is not for himself, and from the order that God hath placed him in: A man is not for himself, and from the order that God hath placed him in:
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all things below are for him, but he is for somthing above himself: he is not of himselfe, and therfore not to himselfe.
all things below Are for him, but he is for something above himself: he is not of himself, and Therefore not to himself.
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God onely is of himself, by himself, and to himselfe. Every thing under God is of God, and by God, and therfore to God.
God only is of himself, by himself, and to himself. Every thing under God is of God, and by God, and Therefore to God.
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As Saint Augustine saith, Thou hast made us for thee, and our hearts rest not till wee come to thee.
As Saint Augustine Says, Thou hast made us for thee, and our hearts rest not till we come to thee.
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As the Rivers never r•st till they discharge themselves into the Ocean. As the rivers never r•st till they discharge themselves into the Ocean.
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And being not his owne end, it is his wisdome and understanding to look principally, to that which is his last and best,
And being not his own end, it is his Wisdom and understanding to look principally, to that which is his last and best,
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and mayn end which is GOD and Vnion, and Communion with God in Christ, who is God in our nature;
and main end which is GOD and union, and Communion with God in christ, who is God in our nature;
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God-man, the best of all, and therfore it is fit hee should be the last.
God-man, the best of all, and Therefore it is fit he should be the last.
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Hee communicateth all good to them, that be his, and preserveth all the good he communicateth.
He Communicateth all good to them, that be his, and Preserveth all the good he Communicateth.
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Hee is for ever with them, and cannot faile to doe them good, as long as hee fails not to be good.
He is for ever with them, and cannot fail to do them good, as long as he fails not to be good.
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Hee is the originall caus•, and the communicating cause, and the maynt•yning cause of all good.
He is the original caus•, and the communicating cause, and the maynt•yning cause of all good.
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Now it is the nature of the utmost, and farthest end to stirre up to every action, leading to that end;
Now it is the nature of the utmost, and farthest end to stir up to every actium, leading to that end;
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for every deliberate rationall action that is done with advertisement, and observation and is not an action of fancy,
for every deliberate rational actium that is done with advertisement, and observation and is not an actium of fancy,
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or common nature, must fall under the consideration of an end; or else we cannot give account for it, as wee must for every word, desire, and thought.
or Common nature, must fallen under the consideration of an end; or Else we cannot give account for it, as we must for every word, desire, and Thought.
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Now the end stirreth us up to all means leading to that end, either immediatly as they are the services of God properly, or else remotely.
Now the end stirs us up to all means leading to that end, either immediately as they Are the services of God properly, or Else remotely.
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As things that help reason, and furtherances therunto, as the Apostle willeth that whether wee eat or drink, or whatsoever wee doe, all should be done to the glory of God because these mayntayn us in health,
As things that help reason, and furtherances thereunto, as the Apostle wills that whither we eat or drink, or whatsoever we do, all should be done to the glory of God Because these maintain us in health,
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and strength, and that health, and strength inable us to Gods service.
and strength, and that health, and strength inable us to God's service.
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And in this sence every action, a Christian doth, is a service of God, for the end doth advance it and rayse it above it selfe:
And in this sense every actium, a Christian does, is a service of God, for the end does advance it and raise it above it self:
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and make it spirituall, as recreation to cheere him to diligence in his calling, the serving of his brother, and the like.
and make it spiritual, as recreation to cheer him to diligence in his calling, the serving of his brother, and the like.
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Some actions are holy in the stuffe, and matter of them, others are such for the end to which they are directed,
some actions Are holy in the stuff, and matter of them, Others Are such for the end to which they Are directed,
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for the meanest action becomes holy, if an holy end be put upon it.
for the Meanest actium becomes holy, if an holy end be put upon it.
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And therfore the actions of the second Table, are the service of God, as well as the first,
And Therefore the actions of the second Table, Are the service of God, as well as the First,
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as they doe all agree in the end.
as they do all agree in the end.
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No man violateth a Magistrate in the second Table, but he wrongeth God in the first.
No man violateth a Magistrate in the second Table, but he wrongeth God in the First.
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No man stealeth or committeth adultery, or disgraceth his neighbour by false witnesse, which is prohibited in the second,
No man steals or Committeth adultery, or disgraceth his neighbour by false witness, which is prohibited in the second,
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but it is for want of fear of God commanded in the first. Duties of the second, rightly performed are in vertue of the Commandements of the first.
but it is for want of Fear of God commanded in the First. Duties of the second, rightly performed Are in virtue of the commandments of the First.
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When they are done, not onely from humane and lower grounds, as things good in themselves,
When they Are done, not only from humane and lower grounds, as things good in themselves,
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but also because God and Christ have commanded them, and that is included in the generall words of living to the Lord, for to live is comprehensive,
but also Because God and christ have commanded them, and that is included in the general words of living to the Lord, for to live is comprehensive,
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and includeth all our actions, from the beginning to the end, and closing up of our days.
and includeth all our actions, from the beginning to the end, and closing up of our days.
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Whatsoever actions fall within the term of life, ought to be referr'd to God as the last end.
Whatsoever actions fallen within the term of life, ought to be referred to God as the last end.
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The Reason is Christ hath redeemed, our persons, and our times, and all that we are,
The Reason is christ hath redeemed, our Persons, and our times, and all that we Are,
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or have, or can do, all our ability, our whole posse, is Christ's, and not our own.
or have, or can do, all our ability, our Whole posse, is Christ's, and not our own.
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I must be fill'd up with actions sutable to Christ, therefore if I could doe a thousand times more then I do, it were all due to him, my self, my time, my advantages, my calling, and all are his.
I must be filled up with actions suitable to christ, Therefore if I could do a thousand times more then I do, it were all due to him, my self, my time, my advantages, my calling, and all Are his.
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Againe, as the end stirs up to actions of all kinds, so it prescribeth a measure to those actions to doethem,
Again, as the end stirs up to actions of all Kinds, so it prescribeth a measure to those actions to doethem,
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so farre as shall be advantagious to that end.
so Far as shall be advantageous to that end.
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As hee that hath a race to runne, will measure his dyet suitable to that end.
As he that hath a raze to run, will measure his diet suitable to that end.
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So hee that hath an ayme to live to Christ, will use all things here as may serve that turne.
So he that hath an aim to live to christ, will use all things Here as may serve that turn.
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Hee will use the world, as if he used it not, will buy as if hee possessed not, will marry, as if hee married not.
He will use the world, as if he used it not, will buy as if he possessed not, will marry, as if he married not.
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Not that he will be slight, or superficiall in these things.
Not that he will be slight, or superficial in these things.
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But he will do them no further then may be advantagious to the enjoying of Christ here,
But he will do them no further then may be advantageous to the enjoying of christ Here,
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as comfortably as he can, and for ever hereafter.
as comfortably as he can, and for ever hereafter.
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Indeed no man can set measures to his desire of happinesse, that being a vast Ocean:
Indeed no man can Set measures to his desire of happiness, that being a vast Ocean:
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his mayn end cannot be desired too much.
his main end cannot be desired too much.
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For as it is his good and happines, it is larger then himself, yea his thoughts,
For as it is his good and happiness, it is larger then himself, yea his thoughts,
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and desires are too short to reach it.
and Desires Are too short to reach it.
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But though a man desires not health too much, yet hee may desire too much physick.
But though a man Desires not health too much, yet he may desire too much physic.
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The measure must be in our pursuite of inferiou• things, because therin we are apt to exceed. The measure must be in our pursuit of inferiou• things, Because therein we Are apt to exceed.
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And that advantage a Christian hath in setting a right end.
And that advantage a Christian hath in setting a right end.
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Hee will not be drowned in the world, nor live to recreations, but to a farther ayme,
He will not be drowned in the world, nor live to recreations, but to a farther aim,
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and which prescribes a measure and duration to all things else.
and which prescribes a measure and duration to all things Else.
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The end likewise maketh every thing that tendeth to the end lovely. It maketh the Crosse lovely,
The end likewise makes every thing that tendeth to the end lovely. It makes the Cross lovely,
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for by it we grow better, and get more in large communion with Christ. Welcome is poverty or disgrace,
for by it we grow better, and get more in large communion with christ. Welcome is poverty or disgrace,
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or whatsoever that maketh a man live more to Christ, and die to himselfe.
or whatsoever that makes a man live more to christ, and die to himself.
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Men call for Physick, though in it self distastfull, as it is in order to health,
Men call for Physic, though in it self distasteful, as it is in order to health,
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an end, which we desire without end.
an end, which we desire without end.
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So it is the disposition of a gracious soule, it Christ bestow himself on him, communicated his gracious spirit, peace of conscience, joy in the holy Ghost, increase of the Image of God.
So it is the disposition of a gracious soul, it christ bestow himself on him, communicated his gracious Spirit, peace of conscience, joy in the holy Ghost, increase of the Image of God.
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Let God lay upon us what he will, yet it will appeare lovely.
Let God lay upon us what he will, yet it will appear lovely.
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It prescribeth likewise a right order to every duty, for as the end sets one thing above another.
It prescribeth likewise a right order to every duty, for as the end sets one thing above Another.
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So a wiseman that looketh to his best end, will doe the mayne work first, and otherthings in the second place, according to our Saviours counsell.
So a Wiseman that looks to his best end, will do the main work First, and otherthings in the second place, according to our Saviors counsel.
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Seeke first seek the kingdome of God and his righteousnes, and all other things shall be cast upon you. Seek First seek the Kingdom of God and his righteousness, and all other things shall be cast upon you.
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Some indeed love to be all in byworks, and in the mean time neglect and slight the mayn.
some indeed love to be all in byworks, and in the mean time neglect and slight the main.
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But our care should be so to use the world, that we may not lose Christ, or communion with him in better things.
But our care should be so to use the world, that we may not loose christ, or communion with him in better things.
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So to look to things temporall, as that wee lose not things eternall. For as things are in themselves, so they should be to us.
So to look to things temporal, as that we loose not things Eternal. For as things Are in themselves, so they should be to us.
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Now as some thing is better then another, so wee should conceive of them, and affect them as better,
Now as Some thing is better then Another, so we should conceive of them, and affect them as better,
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then another, and labour to do them before another, as deserving the first place.
then Another, and labour to do them before Another, as deserving the First place.
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And that is the reason the Saints have so prized & entertained communion with God & Christ, one thing I de•ire saith the Prophet, That is, to dwell in the house of the Lord for ever.
And that is the reason the Saints have so prized & entertained communion with God & christ, one thing I de•ire Says the Prophet, That is, to dwell in the house of the Lord for ever.
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And one thing is necessary, saith Christ, other things be necessary in their order, but to have communion with God, is the mayn thing necessary.
And one thing is necessary, Says christ, other things be necessary in their order, but to have communion with God, is the main thing necessary.
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Let us therefore often consider of the end of our life in this world. Let us Therefore often Consider of the end of our life in this world.
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And take shame to our selves, that wee have let so much water run besides the Mill. That wee have let so much precious time and strength,
And take shame to our selves, that we have let so much water run beside the Mill. That we have let so much precious time and strength,
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and dear advantages be lost, too much strength hath beene spent in the service of sin and our base lusts which wee can give no account of.
and dear advantages be lost, too much strength hath been spent in the service of since and our base Lustiest which we can give no account of.
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How many scandalous, blasphemous words are many guilty of, which help onely to advantage their destruction, if God be not mercifull.
How many scandalous, blasphemous words Are many guilty of, which help only to advantage their destruction, if God be not merciful.
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Now a little to shew the guise of the world, and the difference of it from the actions of Gods children,
Now a little to show the guise of the world, and the difference of it from the actions of God's children,
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for these words imploy a restraint to Gods people, as well as an extension.
for these words employ a restraint to God's people, as well as an extension.
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The Christians whole life is onely to Christ, but what is the life of a man out of Christ?
The Christians Whole life is only to christ, but what is the life of a man out of christ?
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His first aimes being corrupt, God is not in all his thoughts (as the Psalmist speakes ) neither to have communion with him here in grace, nor in glory hereafter.
His First aims being corrupt, God is not in all his thoughts (as the Psalmist speaks) neither to have communion with him Here in grace, nor in glory hereafter.
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Therefore whatsoever good hee doth, a false end poysoneth it.
Therefore whatsoever good he does, a false end poisoneth it.
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If a man misunderstanding of a thing be from a false principle, he misunderstands it grosly.
If a man misunderstanding of a thing be from a false principle, he misunderstands it grossly.
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As if an house be built upon a weake foundation, such is all the fabrick•:
As if an house be built upon a weak Foundation, such is all the fabrick•:
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though otherwise never so costly, if the principles be naught, the conclusions drawn from thence must needs be naught also, As in Physick if the first concoction be naught, the second can never be good.
though otherwise never so costly, if the principles be nought, the conclusions drawn from thence must needs be nought also, As in Physic if the First concoction be nought, the second can never be good.
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So if a mans ends are nought, if hee seek himself, or doth things onely from forreigne motives out of terrour of conscience,
So if a men ends Are nought, if he seek himself, or does things only from foreign motives out of terror of conscience,
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or for vain glory, or to be seen of men, his corrupt ayme spoyleth all his actions;
or for vain glory, or to be seen of men, his corrupt aim spoileth all his actions;
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yea, hee reduceth Religion to himselfe, because he will enjoy his pleasures the better, hee wil act some part of Religion, lest conscience should bark, and clamour against him. yea, he reduceth Religion to himself, Because he will enjoy his pleasures the better, he will act Some part of Religion, lest conscience should bark, and clamour against him.
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This self will moderate Religion, and restrain it to such a measure, as may stand with his lusts and sinfull customes.
This self will moderate Religion, and restrain it to such a measure, as may stand with his Lustiest and sinful customs.
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If he loveth others it is in order to himselfe, because he hath use of them,
If he loves Others it is in order to himself, Because he hath use of them,
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as they comply with him in wicked courses, and so help to bear him out the better.
as they comply with him in wicked courses, and so help to bear him out the better.
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And if any man stands in the wayes of his ends of honour, or riches, he removeth them by disgrace,
And if any man Stands in the ways of his ends of honour, or riches, he Removeth them by disgrace,
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though it amounteth to slandering, as undermyning, and rising by others ruines, because selfe his Idoll,
though it amounteth to slandering, as undermining, and rising by Others ruins, Because self his Idol,
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and mayn end must not be crossed.
and main end must not be crossed.
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He desireth to be some body in the flesh, all things must be measured by that;
He Desires to be Some body in the Flesh, all things must be measured by that;
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yea, Religion and acquaintaince, and all, and whatsoever stands in the way, it cryeth downe with them,
yea, Religion and acquaintance, and all, and whatsoever Stands in the Way, it Cries down with them,
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but however it killeth them in the esteeme of others, that they themselves might be thought something,
but however it kills them in the esteem of Others, that they themselves might be Thought something,
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and thus all is turned cleane contrary, upside down.
and thus all is turned clean contrary, upside down.
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But a gracious mans end and ayme is to get out of himselfe, and his corrupt nature,
But a gracious men end and aim is to get out of himself, and his corrupt nature,
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and to order all his actions in reference to that and all his acquaintance, and communion with others,
and to order all his actions in Referente to that and all his acquaintance, and communion with Others,
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as may help his communion with God. And whatsoever is an impediment to that, he laboureth to remove.
as may help his communion with God. And whatsoever is an impediment to that, he Laboureth to remove.
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But to give you some directions, how to live not to our selves, but to live and die to the Lord.
But to give you Some directions, how to live not to our selves, but to live and die to the Lord.
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First, we must have a spirituall life from him, for life is but the issue of life.
First, we must have a spiritual life from him, for life is but the issue of life.
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We must live by faith, from union with Christ by faith, and then live to Christ.
We must live by faith, from Union with christ by faith, and then live to christ.
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And againe, wee must do it constantly, and uniformly, no part of our lives must be alienated from Christ, all must be done in order to him,
And again, we must do it constantly, and uniformly, no part of our lives must be alienated from christ, all must be done in order to him,
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even our recreations must have some good aymes in them.
even our recreations must have Some good aims in them.
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Now do but consider wee are his, wee are not our own but his, and therfore wee ought to live to him, bringing in all our strength, all our advantages, our callings, that we may do service to him in our places, wee are redeemed even from our selves.
Now do but Consider we Are his, we Are not our own but his, and Therefore we ought to live to him, bringing in all our strength, all our advantages, our callings, that we may do service to him in our places, we Are redeemed even from our selves.
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A world of people thinke they be redeemed to live as they list.
A world of people think they be redeemed to live as they list.
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But because God is mercifull, and Christ a Saviour, may you therfore live like libertines? No, you are redeemed from your selves, not to your selves.
But Because God is merciful, and christ a Saviour, may you Therefore live like Libertines? No, you Are redeemed from your selves, not to your selves.
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And to former rules delivered let me adde, that this living to Christ, (though naturally we count it bondage,
And to former rules Delivered let me add, that this living to christ, (though naturally we count it bondage,
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because it is the acknowledging of a superiour) is the most perfect liberty, Deo servire, est regnare.
Because it is the acknowledging of a superior) is the most perfect liberty, God Serve, est Reign.
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For he that serveth that which is better and larger then himselfe, that hath more goodnesse and ability then himselfe, hee doth advance himselfe by his service,
For he that serves that which is better and larger then himself, that hath more Goodness and ability then himself, he does advance himself by his service,
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and freeth himselfe from the service of all inferiours.
and freeth himself from the service of all inferiors.
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For the more dependant any man is on CHRIST in his service, and in expectation of reward from him, the more independant is hee, upon the VVorld.
For the more dependant any man is on CHRIST in his service, and in expectation of reward from him, the more independent is he, upon the World.
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And indeed who is free in his thoughts, and desires from base ingagements to the creature,
And indeed who is free in his thoughts, and Desires from base engagements to the creature,
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but hee that sets up Christ highest in his soule.
but he that sets up christ highest in his soul.
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And suffers him to prescribe rules to him in his life, which is freer in the world,
And suffers him to prescribe rules to him in his life, which is freer in the world,
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then they that have hearts freed from overmuch love of earthly things, overmuch feare of earthly things, overmuch delight in earthly things.
then they that have hearts freed from overmuch love of earthly things, overmuch Fear of earthly things, overmuch delight in earthly things.
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Hee useth them as helps to the mayne, but is not ingaged, or inthralled to any, Quanto subjectior, tanto liberior.
He uses them as helps to the main, but is not engaged, or enthralled to any, Quanto subjectior, tanto Liberior.
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The more subject, the more free, is Saint Augustines rule.
The more Subject, the more free, is Saint Augustine's Rule.
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And it is undoubtedly so, you shal finde by experience that the soul is never at a more gracious liberty,
And it is undoubtedly so, you shall find by experience that the soul is never At a more gracious liberty,
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then when Christ is all in all.
then when christ is all in all.
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Wee see it in the example of Zacheus, when once he believed in Christ, presently, Halfe my goods I give to the poore.
we see it in the Exampl of Zacchaeus, when once he believed in christ, presently, Half my goods I give to the poor.
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Saint Paul, that was all for the world and vain glory, can say now, My life is not deare to me,
Saint Paul, that was all for the world and vain glory, can say now, My life is not deer to me,
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so I may finish my course with joy. In comparison of Christ all is dounge. so I may finish my course with joy. In comparison of christ all is dounge.
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VVhen Moses had seen God that was invisible, hee was freed from all base dependance on the favour of Pharaob: nay, he esteemed the reproches of Christ, better then all the riches of Egypt. And that makes mens stomacks inwardly to rise against Christians, because they be not men to serve times and turns, they will not prostitute their consciences and Religion for any mans pleasure,
When Moses had seen God that was invisible, he was freed from all base dependence on the favour of Pharaoh: nay, he esteemed the Reproaches of christ, better then all the riches of Egypt. And that makes men's stomachs inwardly to rise against Christians, Because they be not men to serve times and turns, they will not prostitute their Consciences and Religion for any men pleasure,
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wheras other men, though naturally never so stout and strong in parts, yet having base aymes,
whereas other men, though naturally never so stout and strong in parts, yet having base aims,
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and hearts fastned to the world, will debase their very natures. And when their end commeth in competition with honesty, they love it more then goodnes.
and hearts fastened to the world, will debase their very nature's. And when their end comes in competition with honesty, they love it more then Goodness.
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As Christ telleth the Pharisies, You cannot believe, that seek honour one of another.
As christ Telleth the Pharisees, You cannot believe, that seek honour one of Another.
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This is it, that maketh a Christian better then his neighbour, because he hath a better ayme.
This is it, that makes a Christian better then his neighbour, Because he hath a better aim.
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All other men have narrow spirits, whose hearts are not filled, with the inlarging spirit of grace,
All other men have narrow spirits, whose hearts Are not filled, with the enlarging Spirit of grace,
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and of Christ. But the course of the Children of God, is a course contrary to the streame of the VVorld.
and of christ. But the course of the Children of God, is a course contrary to the stream of the World.
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Let others take what course they will, it matters not; they will looke to themselves. It is good for them to draw neer to God;
Let Others take what course they will, it matters not; they will look to themselves. It is good for them to draw near to God;
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and to be guided by his spirit.
and to be guided by his Spirit.
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A Christian seeks communion with him that is all in all, with an infinite good with God in Christ, and Christ God Man, and happinesse.
A Christian seeks communion with him that is all in all, with an infinite good with God in christ, and christ God Man, and happiness.
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Another man is straightned in his affections to some particular good, that is meaner then himselfe, which mamaketh him a base spirited man.
another man is straightened in his affections to Some particular good, that is meaner then himself, which mamaketh him a base spirited man.
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Hee that inlargeth his heart to seek out a condition, that is larger and better then himselfe, is both wise and happy.
He that enlargeth his heart to seek out a condition, that is larger and better then himself, is both wise and happy.
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One would require no more to Christianity, but to have sanctified judgements, that God is God,
One would require no more to Christianity, but to have sanctified Judgments, that God is God,
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and Christ is Christ, and the Word is the Word, •nd rules, that cannot be denyed, are true,
and christ is christ, and the Word is the Word, •nd rules, that cannot be denied, Are true,
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unlesse hee will be an atheisticall beast below himselfe. And therefore Lactantius saith well, Religion is the true wisdome.
unless he will be an atheistical beast below himself. And Therefore Lactantius Says well, Religion is the true Wisdom.
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Let a man be judicious, and he must needs be a Christian; the necessity and excellency of it standing upon such undenyable grounds.
Let a man be judicious, and he must needs be a Christian; the necessity and excellency of it standing upon such undeniable grounds.
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O but I shall •ose my reputation, saith the doubtfull heart of man, and be counted a foole.
Oh but I shall •ose my reputation, Says the doubtful heart of man, and be counted a fool.
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I shall lose my friends and contentment, if I come to be religious and serious indeed.
I shall loose my Friends and contentment, if I come to be religious and serious indeed.
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These be idle objections, as if there were not in this kinde better in Religion, then in the world,
These be idle objections, as if there were not in this kind better in Religion, then in the world,
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as if God did bid us to our losse, as if Christ should bid us follow him, to our disadvantage,
as if God did bid us to our loss, as if christ should bid us follow him, to our disadvantage,
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surely, no Hee is Lord of Heaven and earth, and can recompence us in this world.
surely, no He is Lord of Heaven and earth, and can recompense us in this world.
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But what is all ple•sure here, to the pleasure of a good conscience? What is friendship here to communion with God,
But what is all ple•sure Here, to the pleasure of a good conscience? What is friendship Here to communion with God,
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and friendship with Christ, and the protection of Angels? VVhat are riches to him, that is the fountain of all riches? Did not Moses know what hee did,
and friendship with christ, and the protection of Angels? What Are riches to him, that is the fountain of all riches? Did not Moses know what he did,
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when he forsook Pharoahs Court? or Paul, when he said, to be with Christ is best of all? Did not Abraham know what hee did,
when he forsook Pharaohs Court? or Paul, when he said, to be with christ is best of all? Did not Abraham know what he did,
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when hee left his fathers house, and followed God, though to the giving up of Isaak, whom he knew God could raise up again, he being alsufficient? Perhaps I lo•e a friend,
when he left his Father's house, and followed God, though to the giving up of Isaac, whom he knew God could raise up again, he being All-sufficient? Perhaps I lo•e a friend,
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or pettypleasure, or contentment, but that was but a particular good, serving for a particular turne onely,
or pettypleasure, or contentment, but that was but a particular good, serving for a particular turn only,
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but in stead therof I have God that is alsufficient for all turnes, that is neer to mee,
but in stead thereof I have God that is All-sufficient for all turns, that is near to me,
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and never neerer then when I deny any thing for his sake. A man hath never more of GOD then when hee denyeth himself most for God,
and never nearer then when I deny any thing for his sake. A man hath never more of GOD then when he denyeth himself most for God,
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for in what measure we empty our selves of love to any creature, in that measure God fils the soul with contentments of an higher kinde.
for in what measure we empty our selves of love to any creature, in that measure God fills the soul with contentment's of an higher kind.
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VVe have within that particular good, which wee parted with, and wee have peace and grace, which is incomparably above it.
We have within that particular good, which we parted with, and we have peace and grace, which is incomparably above it.
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Think of that, and it wil be an infinite incouragement to live to Christ. And therfore take these rules.
Think of that, and it will be an infinite encouragement to live to christ. And Therefore take these rules.
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Seek the end in the meanes? I can have Christ my end, in riches, pleasures, friends, it is well.
Seek the end in the means? I can have christ my end, in riches, pleasures, Friends, it is well.
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But if I cannot have my end with these things, away with them. When they be gone, the end will remayne:
But if I cannot have my end with these things, away with them. When they be gone, the end will remain:
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Christ will continue, though they leave us.
christ will continue, though they leave us.
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VVe may enjoy any thing here ▪ if the mayn end can be enjoyed with them,
We may enjoy any thing Here ▪ if the main end can be enjoyed with them,
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if not let us be willingly stript of all (for we shall be stript of them by death) God hath enough, he hath all things at command,
if not let us be willingly stripped of all (for we shall be stripped of them by death) God hath enough, he hath all things At command,
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and hath wisdome enough a thousand ways to provide, that we shall not be losers by him, no, not in this life.
and hath Wisdom enough a thousand ways to provide, that we shall not be losers by him, no, not in this life.
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Consider then what it is to give our selves to the Lord. VVhen we give our selves, wee give all things else with our selves.
Consider then what it is to give our selves to the Lord. When we give our selves, we give all things Else with our selves.
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They gave themselves to the Lord, and then they would easily part with their goods, as the Apostle saith.They gave themselves to the Lord, and then they would Easily part with their goods, as the Apostle Says.
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But wee will never give our selves to the Lord, till we consider what he hath done for us.
But we will never give our selves to the Lord, till we Consider what he hath done for us.
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He hath given himself wholly for us, left heaven for us, denyed himself for us, made himself of no reputation for us, became a worme and no man, a curse for us.
He hath given himself wholly for us, left heaven for us, denied himself for us, made himself of no reputation for us, became a worm and no man, a curse for us.
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And in way of requitall wee should answer him, with giving our selves and all wee have to him, this is to be a Christian to purpose.
And in Way of requital we should answer him, with giving our selves and all we have to him, this is to be a Christian to purpose.
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Christ hath given himselfe to mee, and therfore I will give my goods, my self, my life to Christ, that is in affection and preparation of spirit, though not in action.
christ hath given himself to me, and Therefore I will give my goods, my self, my life to christ, that is in affection and preparation of Spirit, though not in actium.
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And in action too, when he calleth for them, I am not mine own, he hath my selfe:
And in actium too, when he calls for them, I am not mine own, he hath my self:
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And fructus sequ•tur fundum. Hee shall have whatsoever is mine.
And fructus sequ•tur fundum. He shall have whatsoever is mine.
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If he call me to suffer losses, crosses ▪ disgrace, or death it selfe, welcome all, I am his,
If he call me to suffer losses, Crosses ▪ disgrace, or death it self, welcome all, I am his,
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and therfore whatsoever is mine, is his. And it is no more then he hath done for mee.
and Therefore whatsoever is mine, is his. And it is no more then he hath done for me.
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Hee went so low, that hee could not be lower, and be God.
He went so low, that he could not be lower, and be God.
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He hath advanced my nature as high as my nature could be advanced by union with his person,
He hath advanced my nature as high as my nature could be advanced by Union with his person,
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and he will advance my person to heaven. And therfore the Martyrs were willing to part with their lives.
and he will advance my person to heaven. And Therefore the Martyrs were willing to part with their lives.
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They loved not their lives to death, as Christs phrase is:
They loved not their lives to death, as Christ phrase is:
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Hee that loveth his life, shall lose his life, My life is not deare to me, saith Saint Paul, so ready was hee to resigne all for Christ.He that loves his life, shall loose his life, My life is not deer to me, Says Saint Paul, so ready was he to resign all for christ.
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The reason is (which I desire may not he forgotten) wee have a better being in God then in our selves.
The reason is (which I desire may not he forgotten) we have a better being in God then in our selves.
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If wee lose our naturall life, we have in him a better life. If wee lose our riches, wee have them in heavenly treasures. If we loose our natural life, we have in him a better life. If we loose our riches, we have them in heavenly treasures.
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The water is not lost that runneth into the Sea, it is in the Ocean still, its better receptacle.
The water is not lost that Runneth into the Sea, it is in the Ocean still, its better receptacle.
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It was Saint Pauls desire to be dissolved and to be with Christ, which is best of all.
It was Saint Paul's desire to be dissolved and to be with christ, which is best of all.
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But if hee will have mee to serve the Church here, and enjoy my life longer, his will be done.
But if he will have me to serve the Church Here, and enjoy my life longer, his will be done.
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So hee liveth to the Lord, and dieth to the Lord, and whatsoever commeth, Hee is in 〈 ◊ 〉 paratus, VVhether he liveth and dieth, hee is the Lords.
So he lives to the Lord, and Dieth to the Lord, and whatsoever comes, He is in 〈 ◊ 〉 Ready, Whether he lives and Dieth, he is the lords.
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THE FOVRTH SERMON.
THE FOURTH SERMON.
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ROM. 14. 7. 8. 7 For none of us liveth to himselfe, and no man dieth to himselfe. 8 For whether we live, we live unto the Lord:
ROM. 14. 7. 8. 7 For none of us lives to himself, and no man Dieth to himself. 8 For whither we live, we live unto the Lord:
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and whether we dye, we dye unto the Lord: whether we live therefore, or dye, we are the Lords.
and whither we die, we die unto the Lord: whither we live Therefore, or die, we Are the lords.
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IN these words the Apostle taketh us off from our selves, and assigneth us to a true end.
IN these words the Apostle Takes us off from our selves, and assigneth us to a true end.
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As the first thing that grace doth, is to set God and Christ in his owne place, the Heart: so in the second place it begets a regard of our selves, such as may stand with the love of Christ.
As the First thing that grace does, is to Set God and christ in his own place, the Heart: so in the second place it begets a regard of our selves, such as may stand with the love of christ.
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For till Christ hath a place in the heart, by our comming to some degrees of selfe-deniall, selfe hindereth us in all our whole course both of believing and doing. For wee have naturally contrary principles to all articles of faith,
For till christ hath a place in the heart, by our coming to Some Degrees of self-denial, self hindereth us in all our Whole course both of believing and doing. For we have naturally contrary principles to all Articles of faith,
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and contrary motions to all the commands of God. It hinders us in the duties to God, to others, to our selves.
and contrary motions to all the commands of God. It hinders us in the duties to God, to Others, to our selves.
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And therefore to what I formerly sayd, I may adde this consideration, That it is no easie thing to bee a Christian.
And Therefore to what I formerly said, I may add this consideration, That it is no easy thing to be a Christian.
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If wee were required to renounce any thing else, we might obtaine it of our selves, sooner than deny our selves:
If we were required to renounce any thing Else, we might obtain it of our selves, sooner than deny our selves:
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for what is nearer to our selves, than our selves? Thousand Rivers of Oyle, the first fruits of the body, would be given for the sin of the soule.
for what is nearer to our selves, than our selves? Thousand rivers of Oil, the First fruits of the body, would be given for the since of the soul.
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That outward mortification so much magnified in Popery, is nothing to the renouncing of a lust.
That outward mortification so much magnified in Popery, is nothing to the renouncing of a lust.
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But if we would be Christians to purpose, wee must bee stript of our selves, (as they say of the serpent, he must part with the old Slough ) we must have an higher principle than our selves, before we can doe it.
But if we would be Christians to purpose, we must be stripped of our selves, (as they say of the serpent, he must part with the old Slough) we must have an higher principle than our selves, before we can do it.
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A Christian is above himselfe, and better than himselfe, and stronger than himselfe, because hee hath a better selfe than himselfe.
A Christian is above himself, and better than himself, and Stronger than himself, Because he hath a better self than himself.
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And by vertue of that better selfe, which is grace in his heart, hee is able to bring under all his other selfe, not onely his sinfull selfe, but his naturall selfe; neither his life,
And by virtue of that better self, which is grace in his heart, he is able to bring under all his other self, not only his sinful self, but his natural self; neither his life,
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nor any thing is deare unto him, in comparison of Christ. Therefore we must not have conceits of religion, as easie:
nor any thing is deer unto him, in comparison of christ. Therefore we must not have conceits of Religion, as easy:
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indeed if wee had sanctified judgements, and hearts set at liberty, it were an easie thing:
indeed if we had sanctified Judgments, and hearts Set At liberty, it were an easy thing:
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if we had judgements to see, that we are never more our selves, than when wee are not our selves;
if we had Judgments to see, that we Are never more our selves, than when we Are not our selves;
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that wee have a better being in Christ than in our selves, that our selves are our worst enemies:
that we have a better being in christ than in our selves, that our selves Are our worst enemies:
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If the judgement were thus posse•t, and the will, and affections made answerable to this judgement, it were easie to deny ourselves.
If the judgement were thus posse•t, and the will, and affections made answerable to this judgement, it were easy to deny ourselves.
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But selfe hinders the knowledge of it selfe all it can. Peccatum impedit sui cognitionem: sinne naturally hinders the knowledge of its owne foulenesse.
But self hinders the knowledge of it self all it can. Peccatum Impediment sui cognitionem: sin naturally hinders the knowledge of its own foulness.
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That which should discerne sinne is clouded, and that which should hate sinne is ingaged to sinne. That which should discern sin is clouded, and that which should hate sin is engaged to sin.
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So that under the use of meanes we must labour to know our condition, and the foulenesse and danger of that condition.
So that under the use of means we must labour to know our condition, and the foulness and danger of that condition.
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And that is the excellency of Gods ordinances and divine truthes, that by them we come to know our selves:
And that is the excellency of God's ordinances and divine truths, that by them we come to know our selves:
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But I will not inlarge my selfe in that. What it is to live, and di• to the Lord wee have declared.
But I will not enlarge my self in that. What it is to live, and di• to the Lord we have declared.
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That it is to make Christ his chiefe aime, and end, and doe all in vertue of that end.
That it is to make christ his chief aim, and end, and do all in virtue of that end.
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Then is a Christian in his right temper, when Gods end, Christs end, and his end have the same centre. A qualification very excellent.
Then is a Christian in his right temper, when God's end, Christ end, and his end have the same centre. A qualification very excellent.
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That, that makes God delight in his children so much, is that they have the same end, the same God, the same spirit with Christ.
That, that makes God delight in his children so much, is that they have the same end, the same God, the same Spirit with christ.
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It is so excellent to prefixe a right end to ail our actions, that it spirituallizeth common actions.
It is so excellent to prefix a right end to ail our actions, that it spirituallizeth Common actions.
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As Saint Paul saith of servants. They serve the Lord in serving their masters.
As Saint Paul Says of Servants. They serve the Lord in serving their Masters.
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Whatsoever the stuffe of our actions be, yet in that aime, and spirit, in which they bee done, they may be services of the Lord.
Whatsoever the stuff of our actions be, yet in that aim, and Spirit, in which they be done, they may be services of the Lord.
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Now life implyeth the whole course of our actions, all our actions should be to the Lord immediately,
Now life Implies the Whole course of our actions, all our actions should be to the Lord immediately,
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and directly, or mediately, and reductively, as they are quickened by the Spirit of God.
and directly, or mediately, and reductively, as they Are quickened by the Spirit of God.
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And that is the excellency of a christian ▪ hee considers of every thing, as it helpeth his last end.
And that is the excellency of a christian ▪ he considers of every thing, as it Helpeth his last end.
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As on the other side, a base worldling, considers Religion, and all things else, as they sute to his worldly aimes,
As on the other side, a base worldling, considers Religion, and all things Else, as they suit to his worldly aims,
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but to speake of the next point. Whether wee live or dye, wee are the Lords.
but to speak of the next point. Whither we live or die, we Are the lords.
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This is the inference drawne from the former two generals, negative and affirmative. None of us liveth to our selves, or dyeth to our selves.
This is the Inference drawn from the former two generals, negative and affirmative. None of us lives to our selves, or Dies to our selves.
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And from thence it is inferred: whether we live, or dye, wee are the Lords. And as it is an inference raised from the former;And from thence it is inferred: whither we live, or die, we Are the lords. And as it is an Inference raised from the former;
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So wee may consider it, as a cause, why we must live to the Lord, and dye to the Lord:
So we may Consider it, as a cause, why we must live to the Lord, and die to the Lord:
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for whether we live, or dye, we are the Lords. for whither we live, or die, we Are the lords.
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The words are a certaine bottome, and foundation for a christians comfort in the uncertainty of his condition here, being between life, & death.
The words Are a certain bottom, and Foundation for a Christians Comfort in the uncertainty of his condition Here, being between life, & death.
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Sure he is of death, as of life: but when to dye, and how long to live, he is uncertaine.
Sure he is of death, as of life: but when to die, and how long to live, he is uncertain.
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But be that as it will be, this is certaine, living and dying, he is the Lords.
But be that as it will be, this is certain, living and dying, he is the lords.
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So that take the whole condition of a christian, take him in all estates of life or death, (which two divide the whole condition of man,
So that take the Whole condition of a christian, take him in all estates of life or death, (which two divide the Whole condition of man,
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for all men may be ranked into these two orders of quick and dead. ) I say consider a christian in either of them, Christ is Lord of both;
for all men may be ranked into these two order of quick and dead.) I say Consider a christian in either of them, christ is Lord of both;
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take him in a condition of life, while he liveth, he is the Lords. When hee giveth up his breath, he is the Lords. So that come of him what will, in this uncertaine condition, this is certaine,
take him in a condition of life, while he lives, he is the lords. When he gives up his breath, he is the lords. So that come of him what will, in this uncertain condition, this is certain,
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and sure, he is the Lords.
and sure, he is the lords.
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Now a Lord is he, that hath Dominium in rem & personam, right to persons and things,
Now a Lord is he, that hath Dominium in remembering & Personam, right to Persons and things,
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and the disposing of them, pro arbitrio, as it pleaseth himselfe, and so Christ is Lord both of life and death.
and the disposing of them, Pro arbitrio, as it Pleases himself, and so christ is Lord both of life and death.
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First in generall, as he is Lord of all creatures by Creation, (God having given all power into his hands both in heaven and in earth.
First in general, as he is Lord of all creatures by Creation, (God having given all power into his hands both in heaven and in earth.
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Secondly in a more particular manner and right, Hee is Lord of all those that bee his, by a peculiar gift from all eternity, God hath given us to Christ in his eternall electing love.
Secondly in a more particular manner and right, He is Lord of all those that be his, by a peculiar gift from all eternity, God hath given us to christ in his Eternal electing love.
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Thine they were, and thou gavest them me, saith Christ. Thine they were, and thou Gavest them me, Says christ.
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Thirdly, and then we are Christs by his owne purchase, we are the price of his bloud, wee are bought with a price, not of Gold,
Thirdly, and then we Are Christ by his own purchase, we Are the price of his blood, we Are bought with a price, not of Gold,
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or Silver, but with his precious bloud, by that price Gods justice is satisfied.or Silver, but with his precious blood, by that price God's Justice is satisfied.
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God so gave us to Christ, that he gave him to redeem, and shed his bloud for us, that his iustice might be no looser.
God so gave us to christ, that he gave him to Redeem, and shed his blood for us, that his Justice might be no looser.
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Fourthly, wee are his by Conquest: For he being so excellent a person, as Godman, hath rescued us from all our enemies,
Fourthly, we Are his by Conquest: For he being so excellent a person, as Godman, hath rescued us from all our enemies,
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Sin, Sathan, Death, Hell, and whatsoever else; what have they to doe with us, when Gods iustice is once satisfied?
since, Sathan, Death, Hell, and whatsoever Else; what have they to do with us, when God's Justice is once satisfied?
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Fifthly, those that are true believers, are his in regard of a peculiar interest between him and them.
Fifthly, those that Are true believers, Are his in regard of a peculiar Interest between him and them.
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They give themselves over to him by a contract of marriage, and covenant, and therefore hee is Lord of them, by their yeelding of themselves to him, as a Lord:
They give themselves over to him by a contract of marriage, and Covenant, and Therefore he is Lord of them, by their yielding of themselves to him, as a Lord:
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they take him for a Lord, as well as for a Saviour, and that is the foundation of the spirituall marriage,
they take him for a Lord, as well as for a Saviour, and that is the Foundation of the spiritual marriage,
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and the covenant of grace on both sides.
and the Covenant of grace on both sides.
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Christ giveth himselfe to us, and wee by the spirit of Christ have grace to give our selves back againe to him.
christ gives himself to us, and we by the Spirit of christ have grace to give our selves back again to him.
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By our owne voluntary Contract, wee have given up our selves to him in our effectuall calling, which is our answer to Gods call,
By our own voluntary Contract, we have given up our selves to him in our effectual calling, which is our answer to God's call,
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when hee calleth on us to be•lieve, to take him, and the soule answers, Lord, I believe, and accept thee.
when he calls on us to be•lieve, to take him, and the soul answers, Lord, I believe, and accept thee.
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This by S. Peter, is termed the answer of a good conscience, 1 Pet. 3. and is,
This by S. Peter, is termed the answer of a good conscience, 1 Pet. 3. and is,
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when we can say, I am thine, thou art mine, and I yeeld my selfe to thee, to be disposed of by thee.
when we can say, I am thine, thou art mine, and I yield my self to thee, to be disposed of by thee.
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No Christian can claime Christ, hi Lord, but this contract hath passed between his soule, and Christ.
No Christian can claim christ, him Lord, but this contract hath passed between his soul, and christ.
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So that if •ou looke to God the Father, we are Christs by donation: if you re•gard Christ himselfe, wee are his by purchase: if wee regard the enemies we have, we are Christs by conquest: if wee regard our selves, we are his by voluntary acceptance of the covenant of grace, and by contract past between him and us:
So that if •ou look to God the Father, we Are Christ by donation: if you re•gard christ himself, we Are his by purchase: if we regard the enemies we have, we Are Christ by conquest: if we regard our selves, we Are his by voluntary acceptance of the Covenant of grace, and by contract passed between him and us:
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yea, and Christ is so our Lord, as that hee is our Husband; our Lord,
yea, and christ is so our Lord, as that he is our Husband; our Lord,
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as our King; our Lord, as our Head. We owe to him a subjection, as subjects;
as our King; our Lord, as our Head. We owe to him a subjection, as subject's;
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a subjection, as his Spouse; a subjection, as his disciples, to be taught by him our Lord and Master.
a subjection, as his Spouse; a subjection, as his Disciples, to be taught by him our Lord and Master.
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Now the tearm of Lord, is usually given to Christ, rather than to God the Father, both in the new testament, & the old too.
Now the term of Lord, is usually given to christ, rather than to God the Father, both in the new Testament, & the old too.
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And if there were no other reason for it, it is enough that God so stileth him.
And if there were no other reason for it, it is enough that God so styleth him.
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But secondly, God in the second person hath done those things that make him our Lord, more than the Father, or holy Ghost: For hee in the second person hath taken our nature,
But secondly, God in the second person hath done those things that make him our Lord, more than the Father, or holy Ghost: For he in the second person hath taken our nature,
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and died and rose againe for us, and hath conquered all our enemies.
and died and rose again for us, and hath conquered all our enemies.
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Hee hath in the second person made us his Spouse, his Members, and in all degrees of nearnesse to him.
He hath in the second person made us his Spouse, his Members, and in all Degrees of nearness to him.
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And because God in the second person hath done all, therefore in the second person he ismore termed Lord, than God the Father, or the holy Ghost.
And Because God in the second person hath done all, Therefore in the second person he ismore termed Lord, than God the Father, or the holy Ghost.
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And therefore Acts 2. 36. God the father hath made him Lord and Christ.
And Therefore Acts 2. 36. God the father hath made him Lord and christ.
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This is a poynt of wonderfull comfort, and not onely a comfort, but a direction how to carry ourselves It is not onely a poynt of dignitie and prerogative, but a dutie.
This is a point of wonderful Comfort, and not only a Comfort, but a direction how to carry ourselves It is not only a point of dignity and prerogative, but a duty.
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First, it is agrand cōfort, we are the Lords, and the Lords in a peculiar manner, as before. The Divel is the Lords;
First, it is agrand Comfort, we Are the lords, and the lords in a peculiar manner, as before. The devil is the lords;
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the Earth is the Lords, All is the Lords;
the Earth is the lords, All is the lords;
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but wee are the Lords by eternal donatiō, by purchase, by conquest, by voluntary yeelding to him. And therefore it is a most excellent condition. What is the Lord?
but we Are the lords by Eternal donation, by purchase, by conquest, by voluntary yielding to him. And Therefore it is a most excellent condition. What is the Lord?
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If we be Christs, we have him for Lord, that is, Lord of life, Lord of glory, Lord of grace, that is, Lord of Lords, King of Kings.
If we be Christ, we have him for Lord, that is, Lord of life, Lord of glory, Lord of grace, that is, Lord of lords, King of Kings.
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He is an independent Lord, none is above him, the Father and he agreeing together: if you know one, you know both.
He is an independent Lord, none is above him, the Father and he agreeing together: if you know one, you know both.
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Hee is an absolute Lord, a free Lord, he hath no dependance at all upon any creature whatsoever.He is an absolute Lord, a free Lord, he hath no dependence At all upon any creature whatsoever.
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An eternall Lord, we have an eternall being in him; for wee are, when we are dead.an Eternal Lord, we have an Eternal being in him; for we Are, when we Are dead.
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And therfore the Apostle divideth it, Whether we live or dye, wee are the Lords. We have a substance when we be dead: And Therefore the Apostle divides it, Whither we live or die, we Are the lords. We have a substance when we be dead:
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and a Lord of equall continuance with our selves: a king for ever. Therefore it is a poynt of wonderfull comfort.
and a Lord of equal Continuance with our selves: a King for ever. Therefore it is a point of wonderful Comfort.
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But you will say, Freedome is a sweet thing, especially freedome from government, so as to have no Lord to controule us:
But you will say, Freedom is a sweet thing, especially freedom from government, so as to have no Lord to control us:
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therfore how can this be so excellent estate to have Christ our Lord?
Therefore how can this be so excellent estate to have christ our Lord?
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Beloved, wee are creatures, wee are neither of our selves, nor by our selves, nor •or ourselves.
beloved, we Are creatures, we Are neither of our selves, nor by our selves, nor •or ourselves.
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Besides, wee have enemies greater than our selves, the powers of hell:
Beside, we have enemies greater than our selves, the Powers of hell:
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and therefore if we had not a better above us, what would become of us? but to bee totally subjected under the power of enemies It is the happines of the inferior to be in subjection to be the superior. It is the happines of beasts to be under man, that they may be kept from destruction.
and Therefore if we had not a better above us, what would become of us? but to be totally subjected under the power of enemies It is the happiness of the inferior to be in subjection to be the superior. It is the happiness of beasts to be under man, that they may be kept from destruction.
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It is the happines of the the weak to have tutors & governers It is the perfection of inferiors to yeeld a gracious subjection to that that is better than themselves.
It is the happiness of the the weak to have tutors & Governors It is the perfection of inferiors to yield a gracious subjection to that that is better than themselves.
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For every thing is perfected by being subject to that which is better. And therfore we especially in our lapsed condition, seeing wee are our owne greatest enemies.
For every thing is perfected by being Subject to that which is better. And Therefore we especially in our lapsed condition, seeing we Are our own greatest enemies.
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God in love will not trust us with our selves since the fall, but wil have our hapnes to be dependent & subject to another, to a God in our nature,
God in love will not trust us with our selves since the fallen, but will have our hapnes to be dependent & Subject to Another, to a God in our nature,
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an excellent Lord: and therefore an excellent Lord, because (besides what I spake before) Christ hath all the authority in heaven & earth committed to him, not only over us,
an excellent Lord: and Therefore an excellent Lord, Because (beside what I spoke before) christ hath all the Authority in heaven & earth committed to him, not only over us,
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but over our enemies, that they shall not doe us harme.
but over our enemies, that they shall not do us harm.
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And indeed he cannot bee Lord of the Chruch, but he must be Lord of all creatures in heaven and earth, that no creature may prejudice his Church.
And indeed he cannot be Lord of the Church, but he must be Lord of all creatures in heaven and earth, that no creature may prejudice his Church.
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Hee hath universall authoritie over all things, and all for the Chruches cause.
He hath universal Authority over all things, and all for the Churches cause.
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And then he hath all the good qualities of a Lord, not only authority, but wisdome, and strength, & power, & bounty, and goodnesse, and whatsoever may make him a gracious Lord.
And then he hath all the good qualities of a Lord, not only Authority, but Wisdom, and strength, & power, & bounty, and Goodness, and whatsoever may make him a gracious Lord.
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And therefore it is our perfection to be in subjection to this Lord. To set forth a little the excellencie of this Lord.
And Therefore it is our perfection to be in subjection to this Lord. To Set forth a little the excellency of this Lord.
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He hath the sweetnesse of all superiours whatsoever;
He hath the sweetness of all superiors whatsoever;
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as he hath taken the name of all superiority, that is sweet, and lovely, so he hath the affections of all, and eminently more than all;
as he hath taken the name of all superiority, that is sweet, and lovely, so he hath the affections of all, and eminently more than all;
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hee is a Lord, as a Husband; hee loveth more than any husband can doe.
he is a Lord, as a Husband; he loves more than any husband can do.
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Hee is a Lord, as a King, he can do more for us than any king, He hath all power in heaven,
He is a Lord, as a King, he can do more for us than any King, He hath all power in heaven,
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and earth, and hell, over the divels themselves.
and earth, and hell, over the Devils themselves.
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All knees bow to him, of things in heaven and in earth, and under the earth. All knees bow to him, of things in heaven and in earth, and under the earth.
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And he is Lord, as an Head. Whatsoever Superiority is neare & deare, that hee is to his Church. He requires service.
And he is Lord, as an Head. Whatsoever Superiority is near & deer, that he is to his Church. He requires service.
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I but hee is such a Lord as enableth us to serve him, helpeth our infirmities by his Spirit:
I but he is such a Lord as enableth us to serve him, Helpeth our infirmities by his Spirit:
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without him we can doe nothing, but in him wee can doe all.
without him we can do nothing, but in him we can do all.
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And as hee enableth us to performe service, so doth hee reward every service, every good thought, nothing is lost that is done for Christ•, sake, not a cup of cold water.
And as he enableth us to perform service, so does he reward every service, every good Thought, nothing is lost that is done for Christ•, sake, not a cup of cold water.
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Hee giveth strength to per•orme, accepteth it as a worke of his Spirit, and then rewardeth it.
He gives strength to per•orme, Accepteth it as a work of his Spirit, and then Rewardeth it.
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He is so a Lord, as he standeth for his;
He is so a Lord, as he Stands for his;
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so a Lord, as he appeareth for us now in heaven, against all accusations of Sathan.
so a Lord, as he appears for us now in heaven, against all accusations of Sathan.
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Who shall lay any thing to the charge of Gods people? for Christ maketh intercession for them.
Who shall lay any thing to the charge of God's people? for christ makes Intercession for them.
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He stood for his Disciples here on earth, and upon any occasion was ready to defend them; He stood for his Disciples Here on earth, and upon any occasion was ready to defend them;
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and hee is as ready in heaven to stand for his subjects and servants, and will answer all accusations of a malitious world, against his Chruch and children, and will bring forth their righteousnesse to light, as the noone day;
and he is as ready in heaven to stand for his subject's and Servants, and will answer all accusations of a malicious world, against his Church and children, and will bring forth their righteousness to Light, as the noon day;
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hee standeth for their credit, and ingageth himselfe for the defence and protection of his Mount Sion, his Church.
he Stands for their credit, and engageth himself for the defence and protection of his Mount Sion, his Church.
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And to adde one thing more out of the text, concerning the excellencie of this Lord, he is an unchangeable Lord, his love is as himselfe,
And to add one thing more out of the text, Concerning the excellency of this Lord, he is an unchangeable Lord, his love is as himself,
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and his care as himselfe, Eternall: For whether we live or dye, we are his.
and his care as himself, Eternal: For whither we live or die, we Are his.
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What other people that are under a government, can say so? For all their governours love and care endeth in death.
What other people that Are under a government, can say so? For all their Governors love and care Endeth in death.
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In the meane time their mindes are variable, their affections may dye before themselves:
In the mean time their minds Are variable, their affections may die before themselves:
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as how many have beene cast off in their old dayes? But God will not do so.
as how many have been cast off in their old days? But God will not do so.
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Forsake me not in my gray haires, sayth David. Hee is our Lord while wee live,Forsake me not in my grey hairs, say David. He is our Lord while we live,
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and he leaveth us not when wee leave to live; but is our God to death, in death, and after death, and for ever.
and he Leaveth us not when we leave to live; but is our God to death, in death, and After death, and for ever.
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It is a relation that holds for eternitie.
It is a Relation that holds for eternity.
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As our Saviour Christ sayth of Abraham, Isaac and Iacob. He is the God of Abraham. Abraham is dead, Isaac and Iacob rotten in their graves.
As our Saviour christ say of Abraham, Isaac and Iacob. He is the God of Abraham. Abraham is dead, Isaac and Iacob rotten in their graves.
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I but their soules are in heaven:
I but their Souls Are in heaven:
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and because he is their whole God, their bodies shall be raised againe, and united with their soules,
and Because he is their Whole God, their bodies shall be raised again, and united with their Souls,
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and bee for ever with the Lord.
and be for ever with the Lord.
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In all the vicissitude and entercourse of things in this world, wee need something to sticke to:
In all the vicissitude and intercourse of things in this world, we need something to stick to:
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and this the Christian hath to sticke to, that never faileth him, He is the Lords, and the Lord is his:
and this the Christian hath to stick to, that never Faileth him, He is the lords, and the Lord is his:
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hee is Christs, and Christ is his.
he is Christ, and christ is his.
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Christ hath a love that is as himselfe, unchangeable, Whom the Lord loveth, he loveth to the end.
christ hath a love that is as himself, unchangeable, Whom the Lord loves, he loves to the end.
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The promises made in Christ, are as Christ, the promises of grace here, and glory hereafter certain:
The promises made in christ, Are as christ, the promises of grace Here, and glory hereafter certain:
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as his nature and love is unchangeable, so the fruit of his love in his gracious promises, is alwaies certain.
as his nature and love is unchangeable, so the fruit of his love in his gracious promises, is always certain.
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They are the everlasting portion of the Church. The good things promised, are everlasting likewise, we may build upon them;
They Are the everlasting portion of the Church. The good things promised, Are everlasting likewise, we may built upon them;
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wee cannot build on riches here, or life here, but we may build on eternall life, eternall glory and happinesse.
we cannot built on riches Here, or life Here, but we may built on Eternal life, Eternal glory and happiness.
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So that cast a Christian into what condition you will, he hath God and Christ in covenant with him, and the love of Christ, and all the gracious promises, and the things promised. And these doe not vary, life varieth.
So that cast a Christian into what condition you will, he hath God and christ in Covenant with him, and the love of christ, and all the gracious promises, and the things promised. And these do not vary, life varieth.
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We may live now, dye to morrow; but whether we live or dye, these foure things mentioned, are certainly ours.
We may live now, die to morrow; but whither we live or die, these foure things mentioned, Are Certainly ours.
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A Christian cannot say of any thing here, that it will be his long; his estate is his now, and many wayes there are to take it away:A Christian cannot say of any thing Here, that it will be his long; his estate is his now, and many ways there Are to take it away:
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his friends are his now, but their friendship may decline:
his Friends Are his now, but their friendship may decline:
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any thing in the world may bee so ours to day, as not ours to morrow.
any thing in the world may be so ours to day, as not ours to morrow.
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And therefore were it not that in this varietie of conditions we had something that is afterward, •here were our comfort? wee may out-live all com•orts here, but wee cannot out-live our happinesse in Christ, For whether wee live or dye, wee are the Lords.
And Therefore were it not that in this variety of conditions we had something that is afterwards, •here were our Comfort? we may outlive all com•orts Here, but we cannot outlive our happiness in christ, For whither we live or die, we Are the lords.
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To speake of this a little, as it yeeldeth comfort in death;
To speak of this a little, as it yields Comfort in death;
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wee are the Lords not onely while we live, but when wee dye. Why? because we have a being in Christ when we dye. we Are the lords not only while we live, but when we die. Why? Because we have a being in christ when we die.
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Christ is a living root; because I live, you shall live also.
christ is a living root; Because I live, you shall live also.
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This Lord is the Lord of life: and therefore whosoever is one with the Lord of life, hee can indeed never dye.
This Lord is the Lord of life: and Therefore whosoever is one with the Lord of life, he can indeed never die.
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Death is only a change of a naturall graccious life here, to a glorious life in another world:
Death is only a change of a natural graccious life Here, to a glorious life in Another world:
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from the Church warfaring here, to the Church triumphant in heaven ▪ It is not properly death;
from the Church warfaring Here, to the Church triumphant in heaven ▪ It is not properly death;
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for misery dyeth, Death it selfe dyeth, wee doe not dye; for misery Dies, Death it self Dies, we do not die;
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Death overthroweth it selfe, but a Christians life is hid with Christ, and when he dyeth, he dyeth to live,
Death Overthroweth it self, but a Christians life is hid with christ, and when he Dies, he Dies to live,
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and is found in Christ at the day of judgement, and shall bee for ever with Christ.
and is found in christ At the day of judgement, and shall be for ever with christ.
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Therefore it is no great matter what kinde of death a Christian dyeth, because he dyeth in the Lord.
Therefore it is no great matter what kind of death a Christian Dies, Because he Dies in the Lord.
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Blessed are they that dye in the Lord. Hee sayth not, them that dye a faire death:Blessed Are they that die in the Lord. He say not, them that die a fair death:
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A wretch, an opposer, an hypocrite may doe so, and goe to hell.
A wretch, an opposer, an hypocrite may do so, and go to hell.
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But blessed are they that dye in the Lord, because Christ is their Lord in death,
But blessed Are they that die in the Lord, Because christ is their Lord in death,
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and so sayth the Apostle, Heb. 11. All these dyed in faith.
and so say the Apostle, Hebrew 11. All these died in faith.
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Hee sayth not, they all dyed a faire death, for they did not, but many of them dyed a bloudy death;
He say not, they all died a fair death, for they did not, but many of them died a bloody death;
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yet they all dyed in faith, and so they dyed in the Lord.
yet they all died in faith, and so they died in the Lord.
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And therefore when wee read in the Histories of the Church, that some were torne in pieces with wilde beasts, that they gave the bodies of the Saints to the Fowles of Heaven, as David hath it (which may discourage some to bee Christians) let us not thinke that any matter, they died in faith. And as the Psalmist sayth, Pretious to the Lord is the death of all his Saints.
And Therefore when we read in the Histories of the Church, that Some were torn in Pieces with wild beasts, that they gave the bodies of the Saints to the Fowls of Heaven, as David hath it (which may discourage Some to be Christians) let us not think that any matter, they died in faith. And as the Psalmist say, Precious to the Lord is the death of all his Saints.
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For he taketh notice of them in their lives, not onely in their lives, but the haires of their head, they being all numbred.
For he Takes notice of them in their lives, not only in their lives, but the hairs of their head, they being all numbered.
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Hee taketh notice of the teares ▪ that fall from their eyes, and will not hee take notice of their bloud? Hee taketh notice of their persons, their haires, their teares,
He Takes notice of the tears ▪ that fallen from their eyes, and will not he take notice of their blood? He Takes notice of their Persons, their hairs, their tears,
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and will hee part with their lives for nothing? No, hee will be payd for the lives of his children,
and will he part with their lives for nothing? No, he will be paid for the lives of his children,
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when hee parts with them, his enemies shall bee sure to pay for it.
when he parts with them, his enemies shall be sure to pay for it.
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Hee will bee avenged on them for it, as the bloud of Naboth was on Ahab: so hee will bee revenged on all the persecutours of his Church,
He will be avenged on them for it, as the blood of Naboth was on Ahab: so he will be revenged on all the persecutors of his Church,
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and take a strict account of every droppe of bloud that hath beene shed:
and take a strict account of every drop of blood that hath been shed:
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for their persons are pretious, God taketh speciall notice of them, they are his members, his Spouse, and neare unto him.
for their Persons Are precious, God Takes special notice of them, they Are his members, his Spouse, and near unto him.
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And then hee will not have them dye, till they have done their worke. Hee taketh speciall notice of them all their life:
And then he will not have them die, till they have done their work. He Takes special notice of them all their life:
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And when they have done what they came for (as Christ sayth of himselfe, I have done the worke thou gavest mee to doe:
And when they have done what they Come for (as christ say of himself, I have done the work thou Gavest me to do:
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Then hee sendeth for them home.
Then he sends for them home.
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They dye not at adventure, but under the care of one, that knoweth them well both in life and death.
They die not At adventure, but under the care of one, that Knoweth them well both in life and death.
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And therfore it is that God so revenged the Persecutors of his Church, for the bloud of his Saints, from the bloud of Abel unto this day.
And Therefore it is that God so revenged the Persecutors of his Church, for the blood of his Saints, from the blood of Abel unto this day.
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And as the death of his Saints are pretious, so are all the things the Saints have, their credit is pretious, their goods are pretious:
And as the death of his Saints Are precious, so Are all the things the Saints have, their credit is precious, their goods Are precious:
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God taketh notice of everie thing they part with for his sake. As he, and all his, is ours, himselfe, his happines, his spirit, his priviledges:
God Takes notice of every thing they part with for his sake. As he, and all his, is ours, himself, his happiness, his Spirit, his privileges:
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so when wee are his, all ours are his;
so when we Are his, all ours Are his;
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hee taketh care of our lives, of our deaths, of our credits, of our riches, of our estates:
he Takes care of our lives, of our death's, of our credits, of our riches, of our estates:
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wee part with nothing for him, but he considers it, and will reward it aboundantly.
we part with nothing for him, but he considers it, and will reward it abundantly.
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Hee that dyeth in the Lord, is a blessed man, so sayth the spirit, the flesh will not say so,He that Dies in the Lord, is a blessed man, so say the Spirit, the Flesh will not say so,
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but rather will inferre, who would bee so religious? for such venture their lives ▪ and are counted as the offscowring of the world.
but rather will infer, who would be so religious? for such venture their lives ▪ and Are counted as the offscowring of the world.
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The Divell will teach this Lesson, and the world.
The devil will teach this lesson, and the world.
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As they have lived in the flesh, and will sell all to bee some body in the World,
As they have lived in the Flesh, and will fell all to be Some body in the World,
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though they goe to hell when they have done.
though they go to hell when they have done.
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But saith the Spirit, blessed are they who not onely die for the Lord, as Martyrs, but that die in the Lord,
But Says the Spirit, blessed Are they who not only die for the Lord, as Martyrs, but that die in the Lord,
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whether to seale the truth of God with their blood, or other wise, they die happily ▪ & so this is a ground of speciall comfort.
whither to seal the truth of God with their blood, or other wise, they die happily ▪ & so this is a ground of special Comfort.
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And as it is a ground of speciall comfort; so it is a ground of direction.
And as it is a ground of special Comfort; so it is a ground of direction.
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Whether we live, or die, we are the Lords ▪ Therfore it may bee a foundation of living to the Lord.Whither we live, or die, we Are the lords ▪ Therefore it may be a Foundation of living to the Lord.
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If we be the Lords, surely we ought to live to him. I• we be his, all our endeavours, whatsoever is ours, are his.
If we be the lords, surely we ought to live to him. I• we be his, all our endeavours, whatsoever is ours, Are his.
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Fructus and Fundus, goe together, the fruit and the soile, and therefore if we be the Lords in life & death, we must not live to our selvs, as our own:Fructus and Fundus, go together, the fruit and the soil, and Therefore if we be the lords in life & death, we must not live to our selves, as our own:
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but give our selvs to him, & not to anything else: we are not our owne, nor mans, but the Lords.
but give our selves to him, & not to anything Else: we Are not our own, nor men, but the lords.
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And therefore wee ought not to yield up our selves to our selfe-wils, selfe-wit, self-love, to be at or owne disposing ▪ and to live as we list.
And Therefore we ought not to yield up our selves to our self-wills, selfe-wit, Self-love, to be At or own disposing ▪ and to live as we list.
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We are redeemed from our selves, yea from all our vaine conversations.
We Are redeemed from our selves, yea from all our vain conversations.
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Some thinke Christ dyed, and therefore they may be vaine, especially at the solemn time of Christs nativitie.
some think christ died, and Therefore they may be vain, especially At the solemn time of Christ Nativity.
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The divell hath so prevailed with the world, and will, till there bee a new face of the Church:
The Devil hath so prevailed with the world, and will, till there be a new face of the Church:
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they never honour the Divell more, than when they seeme to honour Christ. For say they, Christ came to set us at libertie.
they never honour the devil more, than when they seem to honour christ. For say they, christ Come to Set us At liberty.
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Did hee so? But it was to deliver us from wickednesse; yea, from vaine conversations, and not to purchase us liberty to live as wee list. Did he so? But it was to deliver us from wickedness; yea, from vain conversations, and not to purchase us liberty to live as we list.
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Our tongues are our owne, say they in the Psalmes. I but Christ sayth, they are not your owne, they are his. Our tongues Are our own, say they in the Psalms. I but christ say, they Are not your own, they Are his.
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And if they bee not Christs, they are the Divels. Our thoughts are not our owne, but all should bee dedicated to Christ.
And if they be not Christ, they Are the Devils. Our thoughts Are not our own, but all should be dedicated to christ.
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Therefore wee should bee content that Christ should set up a regiment in our soules, that hee may rule our thoughts, •desires, our language,
Therefore we should be content that christ should Set up a regiment in our Souls, that he may Rule our thoughts, •desires, our language,
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and members, that they may be all weapons of righteousnesse. Wee have nothing our owne, much lesse •inne, from which we are redeemed.
and members, that they may be all weapons of righteousness. we have nothing our own, much less •inne, from which we Are redeemed.
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And not onely from grosse sinnes, but from such conversations as are vaine in themselves, and will be vaine to thee.
And not only from gross Sins, but from such conversations as Are vain in themselves, and will be vain to thee.
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And when wee are redeemed from sin, and from vaine conversations, we are redeemed from our selves, from the world, from the Divell, whom now hath a man to serve? none but this Lord.
And when we Are redeemed from since, and from vain conversations, we Are redeemed from our selves, from the world, from the devil, whom now hath a man to serve? none but this Lord.
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Wee have renounced all other in Baptisme:
we have renounced all other in Baptism:
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and we are revolters, and rebels, and renounce out covenant in baptisme, if we renounce not the world,
and we Are revolters, and rebels, and renounce out Covenant in Baptism, if we renounce not the world,
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and the lusts of it in our lives. Our selves we must not serve:
and the Lustiest of it in our lives. Our selves we must not serve:
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for we are redeemed from our selves; and not onely from our carnall selves, but naturall selves: Christ is Lord of our natures.
for we Are redeemed from our selves; and not only from our carnal selves, but natural selves: christ is Lord of our nature's.
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And a Christian ought to say, Lord, of thee I had this body, of thee I had this life of mine, these goods of mine, this credit of mine, this reputation and place in the world.
And a Christian ought to say, Lord, of thee I had this body, of thee I had this life of mine, these goods of mine, this credit of mine, this reputation and place in the world.
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As I had all from thee, so I returne all to thee againe.
As I had all from thee, so I return all to thee again.
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And as we are not our owne, we must not bee other mens, we are not servants of men, as the Apostle sayth:
And as we Are not our own, we must not be other men's, we Are not Servants of men, as the Apostle say:
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wee must not take upon trust the opinions ▪ that others would put upon us, or what wee list our selves in religion;
we must not take upon trust the opinions ▪ that Others would put upon us, or what we list our selves in Religion;
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wee must not have mens pesons in admiration, for advantage, we must not Idol•ze any creature;
we must not have men's pesons in admiration, for advantage, we must not Idol•ze any creature;
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for as we are not our owne, so we are not any others, but we are the Lords.
for as we Are not our own, so we Are not any Others, but we Are the lords.
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The happinesse of a Christian is to bee independent on the creatures;
The happiness of a Christian is to be independent on the creatures;
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hee may use them as subordinate helpes, but hee is to depend onely on this Lord, what to believe, what to speake;
he may use them as subordinate helps, but he is to depend only on this Lord, what to believe, what to speak;
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and not to take up this or that opinion, to please this or that man, thereby to rise to greatnesse.
and not to take up this or that opinion, to please this or that man, thereby to rise to greatness.
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It is a base thing to say, I believe as my pa•ents believe:
It is a base thing to say, I believe as my pa•ents believe:
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are you your parents ▪ your parents are the servants of this great Lord, whose you are,
Are you your Parents ▪ your Parents Are the Servants of this great Lord, whose you Are,
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and to whom it is your dutie to yeeld your selves.
and to whom it is your duty to yield your selves.
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And therefore in sollicitation to any sin, make that use of it, that the holy Apostle doth in that grosse sin, that reignes •o m•ch in the world, And Therefore in solicitation to any since, make that use of it, that the holy Apostle does in that gross since, that reigns •o m•ch in the world,
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and brings many to h•ll, Defile•ent of body.
and brings many to h•ll, Defile•ent of body.
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Saith hee, Our bodies are bought with a price, And shall I take the members of Christ,
Says he, Our bodies Are bought with a price, And shall I take the members of christ,
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and make them members of an 〈 ◊ 〉? So when wee are tempted by corruption, and Satan joyning with it; reason thus:and make them members of an 〈 ◊ 〉? So when we Are tempted by corruption, and Satan joining with it; reason thus:
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Shall I de••le this body of mine? my body is not mi•e, it is th• Lords;
Shall I de••le this body of mine? my body is not mi•e, it is th• lords;
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my members are not mine, they bee dedicated and consecrated to him.
my members Are not mine, they be dedicated and consecrated to him.
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What should such base abhominable 〈 … 〉 to Christ? I am his, my thoughts his, my desires should bee his.
What should such base abominable 〈 … 〉 to christ? I am his, my thoughts his, my Desires should be his.
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Let those that bee given to swea•ing, and blasphe•ing, a•d idle •alke, consider that their tongues are not their owne:
Let those that be given to swea•ing, and blasphe•ing, a•d idle •alke, Consider that their tongues Are not their own:
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and yet for whom doe they imploy their tongues as an instrument, but for Sa•••?
and yet for whom do they employ their tongues as an Instrument, but for Sa•••?
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So when wee come to dye, make use of it, not onely for comfort, but for duty;
So when we come to die, make use of it, not only for Comfort, but for duty;
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We are Christs, and therefore if hee doth call us by any kinde of death,We Are Christ, and Therefore if he does call us by any kind of death,
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if hee sends for us by a bloudy death, goe to Christ that way, because he is Lord,
if he sends for us by a bloody death, go to christ that Way, Because he is Lord,
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and disposeth of whatsoever befalleth us, and determineth by what death wee shall glorifie him. Bee of Saint Pauls resolution, to glorifie God both living & dying.
and Disposeth of whatsoever befalls us, and determineth by what death we shall Glorify him. Bee of Saint Paul's resolution, to Glorify God both living & dying.
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He knew God should be glorified, by his death, as well as by his life. So wee may glorifie Christ by any death; He knew God should be glorified, by his death, as well as by his life. So we may Glorify christ by any death;
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bee content to yeeld our selves any kind of way to him.
be content to yield our selves any kind of Way to him.
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There bee two vertues wee ought specially to exercise in the houre of death, Assurance of faith that wee are Christs.
There be two Virtues we ought specially to exercise in the hour of death, Assurance of faith that we Are Christ.
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And a resignation to his will; that in faith, and in obedience, wee may commit our selves to him,
And a resignation to his will; that in faith, and in Obedience, we may commit our selves to him,
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as to a faithfull Creatour and Redeemer. This is our dutie. And it is no easie a matter to do this. Many bequeath themselves to God;
as to a faithful Creator and Redeemer. This is our duty. And it is no easy a matter to do this. Many Bequeath themselves to God;
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but alas, they have alienated themselves before to the world They have given their bodies to wine, to women, as the Scripture phrase is.
but alas, they have alienated themselves before to the world They have given their bodies to wine, to women, as the Scripture phrase is.
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Or they have given their spirits to the world.
Or they have given their spirits to the world.
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As wee use to say in our common speech, of some men, They are given to the world.
As we use to say in our Common speech, of Some men, They Are given to the world.
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But when they have given their strength to the flesh before, and doe at time of death bequeath their spirits to the Lord, will hee owne them? Alas, they are alienated before,
But when they have given their strength to the Flesh before, and do At time of death Bequeath their spirits to the Lord, will he own them? Alas, they Are alienated before,
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and so put out of their owne disposing.
and so put out of their own disposing.
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And therefore ordinarily (unlesse the Lord worke a miracle) it is impossible to dye in the Lord• If a man have not lived to the Lord before;
And Therefore ordinarily (unless the Lord work a miracle) it is impossible to die in the Lord• If a man have not lived to the Lord before;
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which may teach us to give our selves really to him in our life time;
which may teach us to give our selves really to him in our life time;
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that our lives being a service to Christ, wee may comfortably die to him, and have our soules to dispose of.
that our lives being a service to christ, we may comfortably die to him, and have our Souls to dispose of.
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The like subjection must bee shewed in all conditions whatsoever.
The like subjection must be showed in all conditions whatsoever.
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If God will have mee to honour him in a meane calling, I am not mine owne, I am his, my life, If God will have me to honour him in a mean calling, I am not mine own, I am his, my life,
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and all my condition of life, are onely to him. My calling, my estate, it may bee is low, that my pride may bee humbled.
and all my condition of life, Are only to him. My calling, my estate, it may be is low, that my pride may be humbled.
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But God hath set mee in my calling, he will have mee to honour him in it.
But God hath Set me in my calling, he will have me to honour him in it.
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In the meanest calling, a man shall have enough to give an account of, and therfore there is no reason to be ashamed of our calling.
In the Meanest calling, a man shall have enough to give an account of, and Therefore there is no reason to be ashamed of our calling.
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I am the Lords, in my life, in all the passages of it, in my calling, in all the troubles of it, I am to looke for support,
I am the lords, in my life, in all the passages of it, in my calling, in all the Troubles of it, I am to look for support,
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and protection, and provision, and direction from God. I am here by his appointment.
and protection, and provision, and direction from God. I am Here by his appointment.
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And therefore he that hath set me in this place, will provide for me, protect me, guide mee by his Spirit, what to doe in my place.
And Therefore he that hath Set me in this place, will provide for me, Pact me, guide me by his Spirit, what to do in my place.
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And so it is a ground of contentation in all conditions. You see then there is great reason why wee should not live to our selves, but to the Lord:
And so it is a ground of contentation in all conditions. You see then there is great reason why we should not live to our selves, but to the Lord:
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that wee should not dye to our selves, but to the Lord. For it is a great comfort, & a speciall duty:that we should not die to our selves, but to the Lord. For it is a great Comfort, & a special duty:
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and therfore in a word ▪ We cannot have a more comfortable experiment in all divine truths ▪ than this, That God in Christ hath passed over himselfe to be ours,
and Therefore in a word ▪ We cannot have a more comfortable experiment in all divine truths ▪ than this, That God in christ hath passed over himself to be ours,
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and wee have passed over our selves to him, i• wee have grace to doe i•.
and we have passed over our selves to him, i• we have grace to do i•.
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And then to plead, and improve it, when it is done ▪ there is not a comfort of greater comprehension:
And then to plead, and improve it, when it is done ▪ there is not a Comfort of greater comprehension:
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and therefore the Apostle dwelleth on the poynt. No man liveth to himselfe, no man dyeth to •••selfe;
and Therefore the Apostle dwells on the point. No man lives to himself, no man Dies to •••selfe;
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but we live to the Lord, and dye to the Lord. but we live to the Lord, and die to the Lord.
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To what end is all this? but that we should settle it as a bottome,
To what end is all this? but that we should settle it as a bottom,
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& ground of comfort and contentment, and happinesse, that wee are not our owne, but the Lords.
& ground of Comfort and contentment, and happiness, that we Are not our own, but the lords.
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Think therefore of this one thing, that wee are his, that hath a command in heaven and earth, to whom all knees bow with subjection;
Think Therefore of this one thing, that we Are his, that hath a command in heaven and earth, to whom all knees bow with subjection;
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his, that is Lord of Lords, King of Kings, that is Lord Paramount, who will not suffer any thing to befall his Church,
his, that is Lord of lords, King of Kings, that is Lord Paramount, who will not suffer any thing to befall his Church,
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or any particular Christian, that shall not bee for their good: for he hath all power in heaven and earth for that purpose, and for ever.
or any particular Christian, that shall not be for their good: for he hath all power in heaven and earth for that purpose, and for ever.
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What a comfort is it in life, and death, in the middest of oppositions here,
What a Comfort is it in life, and death, in the midst of oppositions Here,
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or from the powers of hell, that we have a Lord, that is commander of all, Lord of life or death? He hath the keyes of hell and death.
or from the Powers of hell, that we have a Lord, that is commander of all, Lord of life or death? He hath the keys of hell and death.
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Himselfe hath conquered all, and hee will conquer all in us by little and little.
Himself hath conquered all, and he will conquer all in us by little and little.
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What happinesse is it, Isay, to be under such a Lord? The end of the fourth Sermon ▪
What happiness is it, Saiah, to be under such a Lord? The end of the fourth Sermon ▪
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THE FIFTH SERMON.
THE FIFTH SERMON.
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ROM. 14. 7. 8. 7 For none of us liveth to himselfe, and no man dieth to himselfe. 8 For whether we live, we live unto the Lord:
ROM. 14. 7. 8. 7 For none of us lives to himself, and no man Dieth to himself. 8 For whither we live, we live unto the Lord:
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and whether we dye, we dye unto the Lord: whether we live therefore, or dye, we are the Lords.
and whither we die, we die unto the Lord: whither we live Therefore, or die, we Are the lords.
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THere is nothing more availeable to the living of a Christians life, then to have the eye of the soule on his maine end, and scope.
THere is nothing more available to the living of a Christians life, then to have the eye of the soul on his main end, and scope.
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And then, to be furnished with some maximes, and principles, to direct our lives to that scope.
And then, to be furnished with Some maxims, and principles, to Direct our lives to that scope.
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Where the parts are most noble, and large, there the aime, and scope, is most excellent.
Where the parts Are most noble, and large, there the aim, and scope, is most excellent.
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Now a true Christian being raised above others, hath an end and scope above other men;
Now a true Christian being raised above Others, hath an end and scope above other men;
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And that indeed maketh him a Christian in good earnest.
And that indeed makes him a Christian in good earnest.
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When God by his Spirit discovers an higher excellency, then the world can affoord, and setteth our hearts towards it.
When God by his Spirit discovers an higher excellency, then the world can afford, and sets our hearts towards it.
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Now the Apostle setteth downe the scope of out whole condition both of life, and death ▪ First Negatively ▪ No man liveth to himselfe. No man dieth to himselfe.
Now the Apostle sets down the scope of out Whole condition both of life, and death ▪ First Negatively ▪ No man lives to himself. No man Dieth to himself.
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Then Affirmatively, Wee live to the Lord, and dye to the Lord.
Then Affirmatively, we live to the Lord, and die to the Lord.
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And hee giveth the ground of both, Whether we live, or dye, we are the Lords.
And he gives the ground of both, Whither we live, or die, we Are the lords.
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If we live to the Lord, we shall have a being after life. A Christian is, when hee is not;
If we live to the Lord, we shall have a being After life. A Christian is, when he is not;
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when he is not here, he hath a being in heaven; and •uitably to his severall conditions he hath a Lord to owne him in all.
when he is not Here, he hath a being in heaven; and •uitably to his several conditions he hath a Lord to own him in all.
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Now hee liveth, yet cannot build on life, nor any thing below, because life is short and uncertaine.
Now he lives, yet cannot built on life, nor any thing below, Because life is short and uncertain.
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But this he may build on. Whether he liveth, or dyeth, he is the Lords.
But this he may built on. Whither he lives, or Dies, he is the lords.
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Now Christ is said in Scripture, to bee Lord oftener then God, because God in the second person hath appeared in our Nature, overcome all our enemies, hath triumphed,
Now christ is said in Scripture, to be Lord oftener then God, Because God in the second person hath appeared in our Nature, overcome all our enemies, hath triumphed,
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and is now in heaven in our Nature. and because Lord is a word of authority and soveraignty.
and is now in heaven in our Nature. and Because Lord is a word of Authority and sovereignty.
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And God hath made him governour of quicke and dead.
And God hath made him governor of quick and dead.
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He is a Lord in regard of God the father, by Donation, God hath given the elect to him before all worlds.
He is a Lord in regard of God the father, by Donation, God hath given the elect to him before all world's.
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He is a Lord in regard of himselfe, by conquest over the enemies of our salvation.
He is a Lord in regard of himself, by conquest over the enemies of our salvation.
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And then by Ransome. He hath paid a price to divine justice for us.
And then by Ransom. He hath paid a price to divine Justice for us.
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For though God gave Christ to us from all eternity, and us to Christ, yet on these tearmes, that he should ransome us.
For though God gave christ to us from all eternity, and us to christ, yet on these terms, that he should ransom us.
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God will not have his justice a looser, therefore Christ must pay a price to divine justice, such was his mercy,
God will not have his Justice a looser, Therefore christ must pay a price to divine Justice, such was his mercy,
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and the glory of his mercy to find out such a way to satisfie justice, that God should dye.
and the glory of his mercy to find out such a Way to satisfy Justice, that God should die.
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No attribute of God must be a looser, he must have the honour of all his attributes;
No attribute of God must be a looser, he must have the honour of all his attributes;
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and therefore of his justice, and here is the glory of his wisedome, in contriving a way that mercy may triumph, and justice may be satisfied.
and Therefore of his Justice, and Here is the glory of his Wisdom, in contriving a Way that mercy may triumph, and Justice may be satisfied.
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And then he is Lord, by our voluntary submission to him; for we set a crowne upon his head, when wee subject our s•lves to him.
And then he is Lord, by our voluntary submission to him; for we Set a crown upon his head, when we Subject our s•lves to him.
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He is our Lord in all estates, living, or dying. At all times, without limitation.
He is our Lord in all estates, living, or dying. At all times, without limitation.
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In all conditions, whether it bee a life of prosperity, or adversity, let us dy by what manner of death soever.
In all conditions, whither it be a life of Prosperity, or adversity, let us die by what manner of death soever.
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And so I shewed, wee are the Lords in a double sence, In regard of our carriage to him, and in regard of his care over us, both must be included.
And so I showed, we Are the lords in a double sense, In regard of our carriage to him, and in regard of his care over us, both must be included.
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Wee are not the Lords onely for that hee taketh care of us, and without our service,
we Are not the lords only for that he Takes care of us, and without our service,
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nor that wee doe him service without his care of us;
nor that we do him service without his care of us;
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but hee is so our Lord, that wee have grace to acknowledge him, and he hath grace,
but he is so our Lord, that we have grace to acknowledge him, and he hath grace,
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and love, and mercie to protect, and acknowledge us both in life and death.
and love, and mercy to Pact, and acknowledge us both in life and death.
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It is no prejudice to a Christians estate, that hee is anothers, it is the happinesse of the weake, to be under a stronger;
It is no prejudice to a Christians estate, that he is another's, it is the happiness of the weak, to be under a Stronger;
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of those that bee deficient, to bee under fulnesse. Now there is all-sufficiencie in Christ, therefore to bee under him is our happinesse.
of those that be deficient, to be under fullness. Now there is All-sufficiency in christ, Therefore to be under him is our happiness.
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Give mee leave to illustrate this; Every thing is beautifull in its owne place: things that are highest, it is fit they should bee highest;
Give me leave to illustrate this; Every thing is beautiful in its own place: things that Are highest, it is fit they should be highest;
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things that are lowest, it is fit they should bee lowest.
things that Are lowest, it is fit they should be lowest.
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If the head were not in its owne place, there would bee deformitie in the body.
If the head were not in its own place, there would be deformity in the body.
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And so it is fit Christ should be our Lord, being God-man, and the glory of our nature.
And so it is fit christ should be our Lord, being God-man, and the glory of our nature.
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And it is our happines, our beauty & comelines, our safety & perfection, to bee under Christ,
And it is our happiness, our beauty & comeliness, our safety & perfection, to be under christ,
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and to be onely under him. Hee is onely larger than the soule, he is of equall continuance with the soule;
and to be only under him. He is only larger than the soul, he is of equal Continuance with the soul;
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hee is onely suitable to the soule, being a Spirit, he only is eternall: and therefore being every way so aboundantly satisfactory to the soule, it is the happinesse of the soule to have him for its Lord;
he is only suitable to the soul, being a Spirit, he only is Eternal: and Therefore being every Way so abundantly satisfactory to the soul, it is the happiness of the soul to have him for its Lord;
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especially considering what a Lord he is:
especially considering what a Lord he is:
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a Lord independant, Lord of Lords, that hath all other Lords at command, a bountifull and gracious Lord.
a Lord independent, Lord of lords, that hath all other lords At command, a bountiful and gracious Lord.
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And we are not onely the Lords while we live, but when we come to dye:
And we Are not only the lords while we live, but when we come to die:
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therfore wee should bee willing to dye, when our time cometh, yea to dye any kinde of death,
Therefore we should be willing to die, when our time comes, yea to die any kind of death,
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because hee is Lord of quicke and dead. We should be like David, and Moses, who were very fruitful towards their ends.
Because he is Lord of quick and dead. We should be like David, and Moses, who were very fruitful towards their ends.
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And as we are not ashamed to live so so good a Lord, so we should not be afraid to dye to him, as one sayd of himselfe.
And as we Are not ashamed to live so so good a Lord, so we should not be afraid to die to him, as one said of himself.
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This word Lord, implyeth, there bee some dut••s owing by us: wee are the Lords in our soules, in our bodies, in our conditions;
This word Lord, Implies, there be Some dut••s owing by us: we Are the lords in our Souls, in our bodies, in our conditions;
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and therefore wee should wholly give up our selves to him, and 〈 ◊ 〉 no thoughts to dishonour him, give way to no •isings, no desires, which become not the subjects and servants of the Lord:
and Therefore we should wholly give up our selves to him, and 〈 ◊ 〉 no thoughts to dishonour him, give Way to no •isings, not Desires, which become not the subject's and Servants of the Lord:
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believe no•hing that wee •ake up of our selves, keepe the chasti•y of our •aith, and underst••ding, not to believe lies, and untruths.
believe no•hing that we •ake up of our selves, keep the chasti•y of our •aith, and underst••ding, not to believe lies, and untruths.
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But submit our very understandings, and faith to God.
But submit our very understandings, and faith to God.
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Wee must not bee servants of men, in our judgements, or soules, no ma•cipium alien• 〈 ◊ 〉, as the Philosopher •ayth.
we must not be Servants of men, in our Judgments, or Souls, no ma•cipium alien• 〈 ◊ 〉, as the Philosopher •ayth.
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But consider what Christ hath revealed, and let us submit to that.
But Consider what christ hath revealed, and let us submit to that.
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And therefore it is a grand errour in the Church of Rome, who would have people to belie•e as •he Church believeth, which is NONLATINALPHABET, the first lye that leadeth them into all those erro••s, •o believe Christ and Scripture, no further than the Church discovers 〈 ◊ 〉. And so they overturne all.
And Therefore it is a grand error in the Church of Rome, who would have people to belie•e as •he Church Believeth, which is, the First lie that leads them into all those erro••s, •o believe christ and Scripture, no further than the Church discovers 〈 ◊ 〉. And so they overturn all.
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For they believe God because men say so. It is a dangerous errour that runneth into practise.
For they believe God Because men say so. It is a dangerous error that Runneth into practice.
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If the Church say, treason must bee done, wee must bee traytors. If the Church say, treason must be done, we must be Traitors.
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It is no matter what the Scripture sayth, the Pope hee is the head of the Church,
It is no matter what the Scripture say, the Pope he is the head of the Church,
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and hee can dispense with what he pleaseth.
and he can dispense with what he Pleases.
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But my sheep, saith Christ, heare my voyce. And it is our duty to heare what the Lord of our •aith saith, which is onely Christ. If he be our Lord,
But my sheep, Says christ, hear my voice. And it is our duty to hear what the Lord of our •aith Says, which is only christ. If he be our Lord,
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then let our wils bee brought into subjection to his will: nothing is more out of order than this will of ours;
then let our wills be brought into subjection to his will: nothing is more out of order than this will of ours;
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if that were once subiect to Christ, all controversie betweene God and us were taken away.
if that were once Subject to christ, all controversy between God and us were taken away.
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All the st•ife is, whether we shall have our wills, or he his will.
All the st•ife is, whither we shall have our wills, or he his will.
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The Spouse hath no will of her owne, but it is resigned to her Husband. So must wee submit our wills to Christs desire.
The Spouse hath no will of her own, but it is resigned to her Husband. So must we submit our wills to Christ desire.
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And then againe, wee ought not in any thing to regard the humours of men. Christ is Lord of our affections, we must hate what hee will have us hate, and love what hee loveth:
And then again, we ought not in any thing to regard the humours of men. christ is Lord of our affections, we must hate what he will have us hate, and love what he loves:
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our whole soules must be conformable to Christ.
our Whole Souls must be conformable to christ.
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And our bodies are wholly his too, and therefore wee must be content that our bodies should bee used as they used his body.
And our bodies Are wholly his too, and Therefore we must be content that our bodies should be used as they used his body.
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He gave his body for us, he tooke our nature, and in that nature went about doing good, suffering hardship, hee was hungry and thirsty, hee was crucified in our nature, suffered in our nature:He gave his body for us, he took our nature, and in that nature went about doing good, suffering hardship, he was hungry and thirsty, he was Crucified in our nature, suffered in our nature:
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and so should we be content our natures should be used as he would have them, to take much pains in doing good, to suffer hunger, thirst, restraint,
and so should we be content our nature's should be used as he would have them, to take much pains in doing good, to suffer hunger, thirst, restraint,
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yea death it selfe for Christ, because wee are Christs? it is no more than hee did for us;
yea death it self for christ, Because we Are Christ? it is no more than he did for us;
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hee being our Lord, was abased for us in his blessed body, and flesh, and therefore shall not wee suffer for him?
he being our Lord, was abased for us in his blessed body, and Flesh, and Therefore shall not we suffer for him?
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So our conditions are his, suffer him therfore to cut us out a portion, to allot us any condition.
So our conditions Are his, suffer him Therefore to Cut us out a portion, to allot us any condition.
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The word implyeth more particularly an application to our selves, wee are the Lords, and the Lord is ours.
The word Implies more particularly an application to our selves, we Are the lords, and the Lord is ours.
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And likewise a renunciation and severing from all others, we are the Lords, and none else:
And likewise a renunciation and severing from all Others, we Are the lords, and none Else:
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the Lords, and none but the Lords: if we are any bodies else, it is in the Lord, and for the Lord.
the lords, and none but the lords: if we Are any bodies Else, it is in the Lord, and for the Lord.
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Here is likewise a resignation, wee are the Lords, and therefore wee will give up our selves to him, with a resting in him,
Here is likewise a resignation, we Are the lords, and Therefore we will give up our selves to him, with a resting in him,
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and high estimation of him, and glorying in our condition through him.
and high estimation of him, and glorying in our condition through him.
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And then heere is an improvement of this implyed, wee are the Lords, therefore we ought to improve it on our parts, by serving him;
And then Here is an improvement of this employed, we Are the lords, Therefore we ought to improve it on our parts, by serving him;
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and on his part, by believing that he will have care of us. We are the Lords first by particular application, which is wrought by degrees.
and on his part, by believing that he will have care of us. We Are the lords First by particular application, which is wrought by Degrees.
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First, God by his Spirit revealeth himselfe to be ours, not fully, but by letting in so much light into the soule,
First, God by his Spirit Revealeth himself to be ours, not Fully, but by letting in so much Light into the soul,
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as may carry the soule to him, and makes us yeeld to him, trust in him,
as may carry the soul to him, and makes us yield to him, trust in him,
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and cast our selves upon him, and by doing so, wee grow into farther acquaintance with him;
and cast our selves upon him, and by doing so, we grow into farther acquaintance with him;
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and hee honours our faith with a farther sence & assurance, that he is ours, and we are his.
and he honours our faith with a farther sense & assurance, that he is ours, and we Are his.
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There is a great deale of distance and bredth betweene the first act of faith, by which we cast our selves on Christ,
There is a great deal of distance and breadth between the First act of faith, by which we cast our selves on christ,
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and a confident perswasion that Christ is ours, and wee are his, that is a fruit of faith,
and a confident persuasion that christ is ours, and we Are his, that is a fruit of faith,
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and there needeth a great deale of growth before we come to that.
and there needs a great deal of growth before we come to that.
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And therefore if you aske, what doth the soule first to make Christ his owne? It is this, In the use of meanes (wherewith God pleaseth to be effectuall) a light is by the Spirit let into the soule, wherby the heart is perswaded, that hee hath a good meaning towards it:
And Therefore if you ask, what does the soul First to make christ his own? It is this, In the use of means (wherewith God Pleases to be effectual) a Light is by the Spirit let into the soul, whereby the heart is persuaded, that he hath a good meaning towards it:
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that he is a gracious Lord, and wil forgive the sinnes of all that relye upon him.
that he is a gracious Lord, and will forgive the Sins of all that rely upon him.
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And with the acknowledging of these truths, together with the offer of mercie in Christ, there is so much sweetnesse let into the soule,
And with the acknowledging of these truths, together with the offer of mercy in christ, there is so much sweetness let into the soul,
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as carrieth the soule backe againe to Christ, to rest upon him.
as Carrieth the soul back again to christ, to rest upon him.
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For unlesse Christ begin in some degree to make love to the soule, and giveth a taste of his sweetnesse, wee cannot relye upon him,
For unless christ begin in Some degree to make love to the soul, and gives a taste of his sweetness, we cannot rely upon him,
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nor love him, not onely because we are creatures, and hee is first, and must begin to us;
nor love him, not only Because we Are creatures, and he is First, and must begin to us;
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but, because it is the nature of a guilty soul, when it is under terrour,
but, Because it is the nature of a guilty soul, when it is under terror,
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and awakened, to forecast such doubts, that till Christ letteth in some glimpse of his love, the soule dare not looke Christ in the face.
and awakened, to forecast such doubts, that till christ lets in Some glimpse of his love, the soul Dare not look christ in the face.
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Now in the unfolding of these divine truths of the Gospell, some intimations are given, That Christ is mine, and I am Christs, which afterward becommeth the claime of an experienced Christian.
Now in the unfolding of these divine truths of the Gospel, Some intimations Are given, That christ is mine, and I am Christ, which afterwards becomes the claim of an experienced Christian.
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This therefore directeth what course they shall take, to get Christ, that want him.
This Therefore directeth what course they shall take, to get christ, that want him.
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They must attend upon the blessed meanes of salvation, and then consider how farre forth they may lay claime to Christ.
They must attend upon the blessed means of salvation, and then Consider how Far forth they may lay claim to christ.
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For first, all that live in the Church, are Christs in some degree. God hath prevented men with his love, in admitting them to the visible Church:
For First, all that live in the Church, Are Christ in Some degree. God hath prevented men with his love, in admitting them to the visible Church:
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and there is an ob•igation on them to thinke well of Christ for that, because hee had care of them,
and there is an ob•igation on them to think well of christ for that, Because he had care of them,
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before they had care of themselves, by vouchsafing them the seale of Baptisme, and making them members of the visible Church.
before they had care of themselves, by vouchsafing them the seal of Baptism, and making them members of the visible Church.
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Secondly, unlesse they labour, being come to yeares of discretion, to feele a farther assurance, that Christ is theirs, they disanull and deny their baptisme:
Secondly, unless they labour, being come to Years of discretion, to feel a farther assurance, that christ is theirs, they disannul and deny their Baptism:
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and therefore it is good for such soules as are touched with sight of sinne, to gather upon Christ,
and Therefore it is good for such Souls as Are touched with sighed of sin, to gather upon christ,
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and to winde about all helps they can, to worke on Christ; as the vine gathereth on the tree, it windeth about.
and to wind about all helps they can, to work on christ; as the vine gathereth on the tree, it windeth about.
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I am born in the Church, I have been baptised, lived in times of the Gospell, have opportunities to heare the blessed truths,
I am born in the Church, I have been baptised, lived in times of the Gospel, have opportunities to hear the blessed truths,
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and therefore I wil have good conceits o• Christ, that he meaneth well to my soule.
and Therefore I will have good conceits o• christ, that he means well to my soul.
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Indeed a company of wretches, that rest in their baptisme, being prophane swearers, vile persons, abusers of their calling, or any thing, can say, are not wee baptized? and doe not wee come to Church? but they forget that this is an obligation on them to be good,
Indeed a company of wretches, that rest in their Baptism, being profane swearers, vile Persons, Abusers of their calling, or any thing, can say, Are not we baptised? and do not we come to Church? but they forget that this is an obligation on them to be good,
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& no excuse for them to be evil. It tieth thee to renounce that thou livest in, else thou deniest thy baptisme.
& no excuse for them to be evil. It tieth thee to renounce that thou Livest in, Else thou deniest thy Baptism.
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We must know, beloved, that Christ loved us, not as we love a goodly Pillar, or other curious piece of Art, that cannot love us againe:
We must know, Beloved, that christ loved us, not as we love a goodly Pillar, or other curious piece of Art, that cannot love us again:
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but the intercourse between God and man, is mutuall. If he say, he is ours, wee say againe, I am thine Lord, and give my selfe to thee, and the claime is mutuall.
but the intercourse between God and man, is mutual. If he say, he is ours, we say again, I am thine Lord, and give my self to thee, and the claim is mutual.
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He claimeth us for his, and we claime him for ours: for he deales with reasonable creatures, that can enter into covenant with him as friends.
He claimeth us for his, and we claim him for ours: for he deals with reasonable creatures, that can enter into Covenant with him as Friends.
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Wee must therefore give up all to God. If God bee God, let us owne him.
we must Therefore give up all to God. If God be God, let us own him.
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And as wee cannot serve Christ and sinne, Wee cannot serve Christ and Antichrist, we cannot comply with Christ & his enemies.
And as we cannot serve christ and sin, we cannot serve christ and Antichrist, we cannot comply with christ & his enemies.
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Those that have the mark of the beast, absolutely cannot bee Christs, nor have communion with him,
Those that have the mark of the beast, absolutely cannot be Christ, nor have communion with him,
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but are enemies to Christ, though under pretence of religion.
but Are enemies to christ, though under pretence of Religion.
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But where a man is truly Christs, hee is none but Christs; Satan is content with any part,
But where a man is truly Christ, he is none but Christ; Satan is content with any part,
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but Christ must have the whol heart.
but christ must have the Whole heart.
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Gods children have something in them, that usurpeth, some corruption in them, which is not absolutely removed;
God's children have something in them, that usurpeth, Some corruption in them, which is not absolutely removed;
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but it is but a rebell, and they have an enemies minde to it, all that is contrary to Christ, is renounced,
but it is but a rebel, and they have an enemies mind to it, all that is contrary to christ, is renounced,
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whereas in them that bee carnall, sin is as a Lord;
whereas in them that be carnal, since is as a Lord;
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but in Gods children, it is as a thiefe, hee is there, yet they owne him not, but get strength against him:
but in God's children, it is as a thief, he is there, yet they own him not, but get strength against him:
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he ruleth not there, but as a Tyrant; there is a renunciation of Lordship, and dominion of sin:
he Ruleth not there, but as a Tyrant; there is a renunciation of Lordship, and dominion of since:
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though they have inclinations to this and that sin; yet they have no liking to that liking, no inclinations as spiritual, to that inclination, as carnall:
though they have inclinations to this and that since; yet they have no liking to that liking, no inclinations as spiritual, to that inclination, as carnal:
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but make it an object of mortification.
but make it an Object of mortification.
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They renounce all other Lords, when all other men (that have not the spirit of Christ) are under the dominion of some reigning lusts.
They renounce all other lords, when all other men (that have not the Spirit of christ) Are under the dominion of Some reigning Lustiest.
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And as it implyeth a possession, so likewise an estimation: as God esteemeth us, so we esteem him above all:
And as it Implies a possession, so likewise an estimation: as God esteems us, so we esteem him above all:
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And therfore God calleth his Church, his Portion, his Iewel, and we call Christ our portion, our treasure, our pearle, our all. S. Paul counts all dung and drosse in comparison of the excellent knowledge of Christ.
And Therefore God calls his Church, his Portion, his Jewel, and we call christ our portion, our treasure, our pearl, our all. S. Paul counts all dung and dross in comparison of the excellent knowledge of christ.
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And all that belongeth to Christ, he esteemeth.
And all that belongeth to christ, he esteems.
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And therefore the Church glorieth that God is their God, and makes claime to him as S. Paul, I live by the faith of the Sonne of God, who loved mee, and gave himselfe for mee.
And Therefore the Church Glorieth that God is their God, and makes claim to him as S. Paul, I live by the faith of the Son of God, who loved me, and gave himself for me.
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And as Thomas, My Lord & my God.
And as Thomas, My Lord & my God.
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This is the best evidence of a true Christian, whose estate is no way knowne better,
This is the best evidence of a true Christian, whose estate is no Way known better,
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than by his estimation. Whom have I in heaven but thee, or in •arth in comparison of thee? sayth David.
than by his estimation. Whom have I in heaven but thee, or in •arth in comparison of thee? say David.
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It implieth likewise a duty of resignation to Christ in life and death, because we are not our owne,
It Implies likewise a duty of resignation to christ in life and death, Because we Are not our own,
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and therefore are in all things to bee at his disposing, to bee led what way hee pleaseth,
and Therefore Are in all things to be At his disposing, to be led what Way he Pleases,
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and to pursue his directions, though to the crossing of our corrupt nature, to be content to goe to heaven,
and to pursue his directions, though to the crossing of our corrupt nature, to be content to go to heaven,
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as he will lead us, by faire wayes, or foule wayes;
as he will led us, by fair ways, or foul ways;
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by faire death, or bloudy death, if by any meanes wee may attain to the resurrection of the dead, as S. Paul sayth it.
by fair death, or bloody death, if by any means we may attain to the resurrection of the dead, as S. Paul say it.
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Besides this, wee must have a care to implead this, and to improve it, as the Apostle doth here, Whether wee live or dye, we are the Lords.
Beside this, we must have a care to implead this, and to improve it, as the Apostle does Here, Whither we live or die, we Are the lords.
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He will have care of us, and therefore we ought to serve him.
He will have care of us, and Therefore we ought to serve him.
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It is a speciall after-part to bee able to make it good to God, in all troubles and conditions whatsoever, I am thine, Lord save me;
It is a special afterpart to be able to make it good to God, in all Troubles and conditions whatsoever, I am thine, Lord save me;
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I am thine, Lord teach mee; I am thine, Lord protect me. I am thine, Lord teach me; I am thine, Lord Pact me.
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Avouch and make it good against the temptations of Satan, (urging thee to distrust) I am not my owne, I am Gods, and Christs;
Avouch and make it good against the temptations of Satan, (urging thee to distrust) I am not my own, I am God's, and Christ;
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and therefore, if thou hast any thing to say to mee, goe to him that hath paid my debt.
and Therefore, if thou hast any thing to say to me, go to him that hath paid my debt.
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Thus plead the goodnesse and graciousnesse of God.
Thus plead the Goodness and graciousness of God.
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Plead it against temptation to sin. I am not mine owne, I am bought with a price.
Plead it against temptation to since. I am not mine own, I am bought with a price.
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My body is not for uncleannesse, but for the Lord.
My body is not for uncleanness, but for the Lord.
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Plead it against our own Consciences in times of desertion, search narrowly wha• we have of Christs in us,
Plead it against our own Consciences in times of desertion, search narrowly wha• we have of Christ in us,
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and doe not cavill against our selves too much in times of temptation.
and do not cavil against our selves too much in times of temptation.
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If wee have but desires of the soule to God, lose not any thing that is good:
If we have but Desires of the soul to God, loose not any thing that is good:
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if I renounce my interest in Christ, I am where the Divell would have me; then hee can doe any thing with us.
if I renounce my Interest in christ, I am where the devil would have me; then he can do any thing with us.
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And therefore plead it against our owne distastfull hearts, in times of darknesse.
And Therefore plead it against our own distasteful hearts, in times of darkness.
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I give my selfe to him, and my desires are to him, my faith is little,I give my self to him, and my Desires Are to him, my faith is little,
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but yet something, my love is litle, but yet I love the Lord, I believe, help my unbeli•f.
but yet something, my love is little, but yet I love the Lord, I believe, help my unbeli•f.
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We must take notice of any thing Christ hath wrought in our spirits, that we may implead our interest on all occasions:
We must take notice of any thing christ hath wrought in our spirits, that we may implead our Interest on all occasions:
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for if wee yeeld to despairing hearts in times of temptations, we are gone. Therefore say with Ioh, If thou kill me, I wil trust thee. Lye at Christs feet;
for if we yield to despairing hearts in times of temptations, we Are gone. Therefore say with John, If thou kill me, I will trust thee. Lie At Christ feet;
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if thou wilt damne me, so it is, I will lye here, and wait here.
if thou wilt damn me, so it is, I will lie Here, and wait Here.
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For if I have not present audience, I shall have it, God wai•eth to doe them good that wait for him.
For if I have not present audience, I shall have it, God wai•eth to do them good that wait for him.
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Hee will try our spirits whether wee will take a seeming repulse:
He will try our spirits whither we will take a seeming repulse:
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therfore we must (as the woman of Samaria ) grow on Christ, and catch at his words.
Therefore we must (as the woman of Samaria) grow on christ, and catch At his words.
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And as the servants of Benhadad, who retorted on Ahab presently, Thy servant Benhadad.
And as the Servants of Benhadad, who retorted on Ahab presently, Thy servant Benhadad.
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And as we must implead our interest, so we must improve it in the whole course of our life, and in all conditions what soever,
And as we must implead our Interest, so we must improve it in the Whole course of our life, and in all conditions what soever,
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if we have any losse, or crosses, yet the soul can say, Christ is mine, and I am Christs.
if we have any loss, or Crosses, yet the soul can say, christ is mine, and I am Christ.
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Though a man taking a journey lose things of lesse value, yet if he hath a pearl left him, he is content:
Though a man taking a journey loose things of less valve, yet if he hath a pearl left him, he is content:
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for hee hath that that will make him a man. And therefore be not much disconsolate for any crosses.
for he hath that that will make him a man. And Therefore be not much disconsolate for any Crosses.
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They cannot take away my Christ, my promises, the comforts of the Spirit, I have a Christ, They cannot take away my christ, my promises, the comforts of the Spirit, I have a christ,
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and in him all that shall be for my good. Improve it in all opposition of flesh and bloud:
and in him all that shall be for my good. Improve it in all opposition of Flesh and blood:
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hell, and the instruments of hell, Satan and wicked men, they are mine e•nemies;
hell, and the Instruments of hell, Satan and wicked men, they Are mine e•nemies;
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but it Christ be my friend, it matters not, Christ can make our enemies our friends.
but it christ be my friend, it matters not, christ can make our enemies our Friends.
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980
And all things are ours, if we be Christs, we have a general charter; things to come are ours, life ours, death ours:
And all things Are ours, if we be Christ, we have a general charter; things to come Are ours, life ours, death ours:
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and therefore if wee be Christs, make use of him.
and Therefore if we be Christ, make use of him.
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As it is basenesse of spirit, to rest in any thing in the world but Christ,
As it is baseness of Spirit, to rest in any thing in the world but christ,
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so it is basenesse of spirit for us that are Christs, to bee dejected for any thing in the world:
so it is baseness of Spirit for us that Are Christ, to be dejected for any thing in the world:
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wee have the treasure, wee have the Mine, wee have the Sunne, what if we lose a beame? we have a spring, what if the streame bee dried up? It Christ giveth us himselfe, it is no matter what we lose.
we have the treasure, we have the Mine, we have the Sun, what if we loose a beam? we have a spring, what if the stream be dried up? It christ gives us himself, it is no matter what we loose.
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But we are sure of him, For in life and death, wee are the Lords. And therefore let us hence answere all objections.
But we Are sure of him, For in life and death, we Are the lords. And Therefore let us hence answer all objections.
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Oh that we should have such grounds of comfort and stabilitie, and yet make no more use of them!
O that we should have such grounds of Comfort and stability, and yet make no more use of them!
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I• these things were fresh in our thoughts, nothing would •iscourage us.
I• these things were fresh in our thoughts, nothing would •iscourage us.
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If you ask•, how shal we know in particular, that it is so indeed, that wee are Ch••st•?
If you ask•, how shall we know in particular, that it is so indeed, that we Are Ch••st•?
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I answer, if we have given our selves to him by a contract of our owne, if wee bee married to him, you know mariage must have consent of both parties.
I answer, if we have given our selves to him by a contract of our own, if we be married to him, you know marriage must have consent of both parties.
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Those that give not themselves up to Christ, to bee his, they are not his.
Those that give not themselves up to christ, to be his, they Are not his.
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They that live under the power of any sin against conscience, as their Lord, that love any thing better than Christ,
They that live under the power of any since against conscience, as their Lord, that love any thing better than christ,
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and will not part with it for Christs sake, Christ is not theirs, for they bee ingaged another away.
and will not part with it for Christ sake, christ is not theirs, for they be engaged Another away.
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Againe, if we live to Christ, we are sure wee are his: if wee •oe not live to Christ, we are not his.
Again, if we live to christ, we Are sure we Are his: if we •oe not live to christ, we Are not his.
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If Christ be ours, as the life which we live is his, so our course of living will bee to him:
If christ be ours, as the life which we live is his, so our course of living will be to him:
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wee shall direct all our courses to him, making him our last end ▪ and therefore if we will know whether we be Christs, what is the scope of our lives? what is our aim? if so be that Christ may be glorified by me, I am content to part with any thing, with life it selfe, I may know that I am Christs. He that will not deny all, that hateth not father and mother for my sake, is not worthy of mee, sayth Christ.
we shall Direct all our courses to him, making him our last end ▪ and Therefore if we will know whither we be Christ, what is the scope of our lives? what is our aim? if so be that christ may be glorified by me, I am content to part with any thing, with life it self, I may know that I am Christ. He that will not deny all, that hates not father and mother for my sake, is not worthy of me, say christ.
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Self-deniall, and ha•red of all things in cōparison of Christ, argueth an interest in him. Self-denial, and ha•red of all things in comparison of christ, argue an Interest in him.
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Therfore it is a great deale of grace, and the soule is much subdued, before it can say, I am Christs, and Christ is mine.
Therefore it is a great deal of grace, and the soul is much subdued, before it can say, I am Christ, and christ is mine.
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For when sin, and other withdrawings from Christ, are to be di••erted, first there is much adoe in the understanding, with reason.
For when since, and other withdrawings from christ, Are to be di••erted, First there is much ado in the understanding, with reason.
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Have I reason to doe this? well if my judgement say it is good,
Have I reason to do this? well if my judgement say it is good,
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yet my wil saith it is better to have my will, than to yeeld to God,
yet my will Says it is better to have my will, than to yield to God,
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though I hazard the ruine of my selfe. Oh this is a fatall naughty disposition, and a signe of ruine:
though I hazard the ruin of my self. O this is a fatal naughty disposition, and a Signen of ruin:
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yet the reputed happinesse of many men, consisteth in their chiefe misery. Again, good things first coming to the judgement, are there repulsed.
yet the reputed happiness of many men, Consisteth in their chief misery. Again, good things First coming to the judgement, Are there repulsed.
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But if they come to the will, there they be more opposed.
But if they come to the will, there they be more opposed.
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And then the affections make a stirre, and bu•sle, love and hatred, and ingagements to worldly things,
And then the affections make a stir, and bu•sle, love and hatred, and engagements to worldly things,
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and all to hinder our claime and interest to C•rist.
and all to hinder our claim and Interest to C•rist.
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But hee must bee set up in place of selfelove, before hee can say, Christ is mine,
But he must be Set up in place of Self-love, before he can say, christ is mine,
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and I am Christs, and that is an hard matter. Therefore let us consider what our aime and scope is.
and I am Christ, and that is an hard matter. Therefore let us Consider what our aim and scope is.
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In a word, if we be Christs, undoubtedly we will side with Christ, Who is on my side, who? sayth Iehu? In ill,
In a word, if we be Christ, undoubtedly we will side with christ, Who is on my side, who? say Iehu? In ill,
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and doubtfull times, Christs calls are for a partie, and calleth our, where is my party? who standeth for me? who owneth Christ and his truth,
and doubtful times, Christ calls Are for a party, and calls our, where is my party? who Stands for me? who owneth christ and his truth,
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and doctrine, and good wayes, honesty and religion? who is on my side, sayth Christ? Why I am for the Lord (as in the Prophet Isaia•, sayth the soule, that can owne Christ.
and Doctrine, and good ways, honesty and Religion? who is on my side, say christ? Why I am for the Lord (as in the Prophet Isaia•, say the soul, that can own christ.
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It Christ will owne us, we shall own him:
It christ will own us, we shall own him:
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if we be ashamed of him, he will bee ashamed of us, at the day of judgement. if we be ashamed of him, he will be ashamed of us, At the day of judgement.
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They that for hope of preferment, and to be some body in the world, can crosse their own consciences,
They that for hope of preferment, and to be Some body in the world, can cross their own Consciences,
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& Christ in their consciences, by doing that which by his spirit he telleth them is naught;
& christ in their Consciences, by doing that which by his Spirit he Telleth them is nought;
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are they Christs, when they set up selfe as an Idoll above Christ, and side with the world,
Are they Christ, when they Set up self as an Idol above christ, and side with the world,
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and the flesh against Christ?
and the Flesh against christ?
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Againe, he that can say in truth of heart, Christ is his, and he is Christs, he will solace himselfe, delight himself, and live upon this comfort:
Again, he that can say in truth of heart, christ is his, and he is Christ, he will solace himself, delight himself, and live upon this Comfort:
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it is a rich claime, and there will bee spirituall wisedome, where there is this interest to implead and improve it:
it is a rich claim, and there will be spiritual Wisdom, where there is this Interest to implead and improve it:
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it is not given to lye dormant, but grace is given with it, to improve it, and live upon it.
it is not given to lie dormant, but grace is given with it, to improve it, and live upon it.
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All that is Christs, will please him that hath Christ, his truth is sweet to him, the Lords day, the Lords work, the Lords servants, the Lords ordinances, whatsoever hath the stampe of the Lord, it is sweet to him;
All that is Christ, will please him that hath christ, his truth is sweet to him, the lords day, the lords work, the lords Servants, the lords ordinances, whatsoever hath the stamp of the Lord, it is sweet to him;
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because he is the Lords, and the Lord is his.
Because he is the lords, and the Lord is his.
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This is contrary to the disposition of that generation that can cunningly despi•e persons, and causes,
This is contrary to the disposition of that generation that can cunningly despi•e Persons, and Causes,
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if they see any thing in them opposite to their own base courses and lusts.
if they see any thing in them opposite to their own base courses and Lustiest.
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But above all, where Christ is any mans in truth, the Spirit of Christ is in that mans heart, a witnessing Spirit, and a sancti•ying Spirit.
But above all, where christ is any men in truth, the Spirit of christ is in that men heart, a witnessing Spirit, and a sancti•ying Spirit.
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The Spirit will witnesse an interest, and fit and sanctifie the soule, as a gracious vessell for Christs service here, and for glory hereafter.
The Spirit will witness an Interest, and fit and sanctify the soul, as a gracious vessel for Christ service Here, and for glory hereafter.
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And though the Spirit witnesse not so lowd, that hee is Christs, yet he may know by the worke of the Spirit, that Christ is his:
And though the Spirit witness not so loud, that he is Christ, yet he may know by the work of the Spirit, that christ is his:
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for the spirit frameth him 〈 ◊ 〉 a connaturall disposition to Christ, and all that is Christs.
for the Spirit frameth him 〈 ◊ 〉 a connatural disposition to christ, and all that is Christ.
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They love his wayes, and government.
They love his ways, and government.
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A gracious man would not bee under another government than Christs, if hee were to choose.
A gracious man would not be under Another government than Christ, if he were to choose.
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He hath made his choyce indecd;
He hath made his choice indecd;
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but if hee were to choose, hee would have Christs government, because he findeth a sweetnes in it,
but if he were to choose, he would have Christ government, Because he finds a sweetness in it,
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and a suitablenesse to the dignitie of it. A man never findeth himsel•e more himselfe, than when he is most gracious.
and a suitableness to the dignity of it. A man never finds himsel•e more himself, than when he is most gracious.
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Carnall men, though they submit to ourward meanes, yet they cast away the bond of Christ, they cannot endure the yoke;
Carnal men, though they submit to ourward means, yet they cast away the bound of christ, they cannot endure the yoke;
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1034
but they that are Christs, have a connaturall disposition to the government of Christ. And they complaine to Christ of other Lords.
but they that Are Christ, have a connatural disposition to the government of christ. And they complain to christ of other lords.
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Other Lords rule me: this lust reignes in me, Lord subdue it, claime thine owne interest, let nothing rule in me, but thy Spirit. Other lords Rule me: this lust reigns in me, Lord subdue it, claim thine own Interest, let nothing Rule in me, but thy Spirit.
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I am weary of my inclinations to this and that lust. And so there is a conflict ever maintained.I am weary of my inclinations to this and that lust. And so there is a conflict ever maintained.
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To stirre us up in a word to labour to be more under the government of Christ,
To stir us up in a word to labour to be more under the government of christ,
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and to get assurance of it, let us consider if we be not Christs, who•e are we? There is but two kingdomes,
and to get assurance of it, let us Consider if we be not Christ, who•e Are we? There is but two kingdoms,
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if Christ rules us not, the Divel and the world must rule us.
if christ rules us not, the devil and the world must Rule us.
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And what kinde of subjection is it, to bee subject to our owne lusts? to a damned world,
And what kind of subjection is it, to be Subject to our own Lustiest? to a damned world,
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and to Satan? is it not to bee ruled by our enemies? and base enemies.
and to Satan? is it not to be ruled by our enemies? and base enemies.
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Our lusts are baser than the divel himsel•. For the Divel is a substance, and ruleth by them.
Our Lustiest Are baser than the Devil himsel•. For the devil is a substance, and Ruleth by them.
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Now who would bee willing to serve an enemy? nay to bee aservant of servants, to bee under these tyrannicall enemies, restlesse enemies, that do incroach upon us more and more: Now who would be willing to serve an enemy? nay to be aservant of Servants, to be under these tyrannical enemies, restless enemies, that do encroach upon us more and more:
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1044
and all the fruits wee have by their service, is shame, and griefe, at the best,
and all the fruits we have by their service, is shame, and grief, At the best,
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1045
and shall wee serve those that will pay no better wages? yet this is the condition of all that have not Christ for their Lord:
and shall we serve those that will pay no better wages? yet this is the condition of all that have not christ for their Lord:
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1046
they serve some base lust, and Satan, a tyrannicall Lord, that in stead of better rewards, punisheth them with eternall destruction ▪ so that they serve him with the price of their owne soules.
they serve Some base lust, and Satan, a tyrannical Lord, that in stead of better rewards, Punisheth them with Eternal destruction ▪ so that they serve him with the price of their own Souls.
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I beseech you seriously consider of it, and put this qu•re to your soules;
I beseech you seriously Consider of it, and put this qu•re to your Souls;
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I have lived in such and such a sin, but what is the fruit of it? The best is shame,
I have lived in such and such a since, but what is the fruit of it? The best is shame,
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1049
if I am not ashamed here, it will end in eternall shame. So that it is a sweet thing to be under the government of Christ.
if I am not ashamed Here, it will end in Eternal shame. So that it is a sweet thing to be under the government of christ.
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1050
It is utile dominium, a dominion for our good.
It is utile dominium, a dominion for our good.
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And lest we should be discouraged, take heed of all temp•ations, that withdraw us from the love of Christs government,
And lest we should be discouraged, take heed of all temp•ations, that withdraw us from the love of Christ government,
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because our nature is opposite to this yoke. If they seaze upon us, wee shall be great losers by them in our reputation,
Because our nature is opposite to this yoke. If they seize upon us, we shall be great losers by them in our reputation,
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and in much of that comfort, which otherwise we might have gotten. Beloved, you shall lose nothing by Christ.
and in much of that Comfort, which otherwise we might have got. beloved, you shall loose nothing by christ.
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What we lose for his sake, we shall gaine in peace of conscience, in grace, and in this world too, if hee seeth it good.
What we loose for his sake, we shall gain in peace of conscience, in grace, and in this world too, if he sees it good.
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No man ever lost by the service of Christ.
No man ever lost by the service of christ.
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let a man lay beginning •nd end together, and tell me, if he hath gotten any thing by serving his lusts:
let a man lay beginning •nd end together, and tell me, if he hath got any thing by serving his Lustiest:
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for God payeth him home here, in much terrour of conscience and crosses, and losses at the end, besides hell hereafter,
for God payeth him home Here, in much terror of conscience and Crosses, and losses At the end, beside hell hereafter,
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though at first hee enjoy some seeming comfort.
though At First he enjoy Some seeming Comfort.
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And therefore lay it as a Principle, That Gods service is the best and most profitable service.
And Therefore lay it as a Principle, That God's service is the best and most profitable service.
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I but it appeareth to the view of the world, that they that sticke close to Christ,
I but it appears to the view of the world, that they that stick close to christ,
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and will disclaime all for a good conscience, fall into this and that misery,
and will disclaim all for a good conscience, fallen into this and that misery,
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First, the reason is, because they bee not good enough, it may be they be negligent in the service of Christ, and therfore God will purge them,
First, the reason is, Because they be not good enough, it may be they be negligent in the service of christ, and Therefore God will purge them,
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and make them better, and will try their graces, that they may know themselves the better,
and make them better, and will try their graces, that they may know themselves the better,
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Secondly, one maine end is, indeed Christ will suffer his to bee exercised with this and that affliction, that hee may have glory in his servants, that the world may see he hath some th•• are content to lose something for his sake, that will part with any thing,
Secondly, one main end is, indeed christ will suffer his to be exercised with this and that affliction, that he may have glory in his Servants, that the world may see he hath Some th•• Are content to loose something for his sake, that will part with any thing,
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and breake with any man that they may please the Lord.
and break with any man that they may please the Lord.
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Thirdly, if wee serve Christ, hee will speake to our consciences, that it is not in vaine to serve him, howsoever things fall out in the world ▪ I confesse there is a mystery in Christs government, which we must take notice of;
Thirdly, if we serve christ, he will speak to our Consciences, that it is not in vain to serve him, howsoever things fallen out in the world ▪ I confess there is a mystery in Christ government, which we must take notice of;
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wee can give no reason why his enemies should so reigne, & his church be put under hatches.
we can give no reason why his enemies should so Reign, & his Church be put under Hates.
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Only in generall we know, that all this in conclusion shal serve for the Churches good.
Only in general we know, that all this in conclusion shall serve for the Churches good.
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And all shall worke for the best to them that love God. And all shall work for the best to them that love God.
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God is all this while a working the Churches good, and the enemies ruine, though wee see not the mysterie of Christs kingdome.
God is all this while a working the Churches good, and the enemies ruin, though we see not the mystery of Christ Kingdom.
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I beseech you labour to make a good use of this, get under Christs government,
I beseech you labour to make a good use of this, get under Christ government,
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and when flesh and bloud shall put up a pe•ition, or suggest any thing, give it a Non-placet, deny the petition, say I am Christs,
and when Flesh and blood shall put up a pe•ition, or suggest any thing, give it a Non-placet, deny the petition, say I am Christ,
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and I owe n•thing to any but to Christ; therefore not to sinne, or my selfe.
and I owe n•thing to any but to christ; Therefore not to sin, or my self.
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All my debt is to the Spirit, and to Christ, therefore I will sow to the Spirit, not to the flesh.
All my debt is to the Spirit, and to christ, Therefore I will sow to the Spirit, not to the Flesh.
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I am bought with a price, my libertie cost Christ deare, therefore I will dye honorably, rather than prostitute my selfe to any base courses.I am bought with a price, my liberty cost christ deer, Therefore I will die honorably, rather than prostitute my self to any base courses.
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Thus wee should have high thoughts of our selves.
Thus we should have high thoughts of our selves.
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And upon all temptations suggested to us, make use of this consideration, That wee are not our owne, but Christs. FINIS.
And upon all temptations suggested to us, make use of this consideration, That we Are not our own, but Christ. FINIS.
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