A Sermon of the Abso­lute Dominion of God-Re­deemer; And the Necessity of being Devoted and Living to him.

FUndamentalls in Religion are the life of the super­structure. Like the Vitalls and Naturalls in the bo­dy, which are first necessary for themselves and you also, for the quickning and nourishing of your rest: there being no life or [Page 2] growth of the inferior parts, but what they doe receive from the powers of these, its but a dead dis­course which is not animated by these greater Truths, what ever the bulke of its materialls may consist of. The frequent repetition therfore of these, is as excusable as frequent preaching. And they that nauseate it as loathsome battologie, do love Novelty better then Verity, and playing with words to please the fancy, rather then closing with Christ to save the soule. And as it is the chiefe part of the cure in most externall maladies, to corro­borate the vitall and naturall pow­ers, which then will doe the worke themselves; so is it the most ef­fectuall course, for the cure of par­ticular miscarriages in mens lives, to further the maine worke of grace upon their hearts: could we make men better Christians, it [Page 3] would do much to make them bet­ter Magistrates, Councellors, Ju­rers, Witnesses, Subjects, Neigh­bours, &c. And this must be done by the deeper impresse of those vitall Truths, and the Good in them exhibited, which are adae­quate objects of our vitall graces. Could we help you to wind up the spring of faith, and so move the first wheele of Christian Love, wee should find it the readiest and surest meanes to move the inferior wheeles of duty. The flawes and irregular motions without, doe shew that something is amiss with­in; which if we could rectifie, wee might the easier mend the rest: I shall suppose therefore that I need no more apologie for chusing such a subject at such a season as this, then for bringing bread to a feast: And if I meditate the braine and heart, for the curing of senslesse [Page 4] paralyticke members, or the inor­dinate convulsive motions of any hearers, I have the warrant of the Apostles example in my Text; a­mong other great enormities in the Church of Corinth, hee had these three to reprehend and heale: First their sidings and divisions occasi­ned by some factious selfeseeking teachers. Secondly, their personall contentions by Lawsuites, and that before unbeleeving Judges. Third­ly, the foule sin of fornication, which some among them had faln into, the great cure which he useth to all these, and more especially to the last, is the urging of these great foundation Truths; whereof one is in the words before my text, viz. the Right of the Holy Ghost; the other in the words of my Text; which containes first, A deniall of any Right of propriety in them­selves. Secondly, An asserting of [Page 5] Christs propriety in them. Third­ly, the proofe of this from his pur­chase, which is his Title. Fourthly, their duty concluded from the for­mer premises; which is to glorifie God, and that with the whole man, with the spirit, because God is a spirit, and loathes hypocrisie; with the body, which is particular­ly mentioned, because it seemes they were encouraged to fornicati­on by such conceits, that it was but an act of the flesh, and not of the minde, & therefore as they thought the smaller sin. The Apostles words from last to first according to the order of Inttention doe expresse, first mans duty, to glorifie God with soule and body, and not to serve our lusts. Secondly, the great fundamentall obligation to this duty, Gods Dominion or proprie­ty. 3^ly The foundation of that Do­minion, Christs purchase; according to [Page 6] the order of execution from first to last, these three great fundamentalls of our religion lie thus. First Christs purchase. Secondly, Gods propri­ety thence arising; Thirdly, mans duty, wholy to glorifie God, ari­sing from both. The argument lies thus. They that are not their owne, but wholly Gods, should wholly glorifie God, and not serve their lusts: but you are not your owne, but wholly Gods: therefore you should wholly glorifie God and not serve your lusts. The major is cleare by the common light of na­ture. Every one should have the use of their owne. The Minor is proved thus. They that are bought with a price are not their owne, but his that bought them; but you are bought with a price: therefore, &c. For the meaning of the termes briefely: [ [...]] vestri, as the vulgar; vestri juris, as Beza and o­thers; [Page 7] is most fitly expressed by our English [your owne] [yee are bought:] a synecdoche generis, saith Piscator; for [yee are redeemed] [with a price.] Then is no buy­ing without a price: This therefore is an Emphaticall Pleonasmus, as Beza, Piscator, and others: as to see with the eyes, to hear with the ears: Or else [a price] is put for [a great price] as Calvin, Peter Martyr, and Piscator rather thinks: And therefore the vulgar adds the Epithet [magno] and the Arabick [pretioso] as Beza notes; as agree­ing to that of 1 Pet. 1. 18. I see not, but wee may suppose the Apostle to respect both the purchase and the greatnesse of the price; as Gro­tius and some others doe. [Glori­fie God] that is, by using your bo­dies and soules wholly for him, and abstaining from those lusts which do dishonor him. The Vul­gar [Page 8] adds [& portate) q. d. beare God about in your hearts, and let his spirit dwell with you in­stead of lust. But this addition is contrary to all our Greek Copies. Grotius thinks that some Copies had [ [...]] and thence some unskilfull scribe did put [ [...]] however it seems that reading was very antient, when not onely Au­stin, but Cyprian and Tertullian fol­lowed it, as Beza noteth. The last wordes [and in your spirit which are Gods] are out of all the old Latin Translations, and therefore its like out of the Greek which they used: But they are in all the present Greek Copies except our M. S. as also in the Syriack and A­rabick version.

The rest of the explication shall follow the Doctrines, which are these.

Doct. 1. wee are bought with a price.

Doct. 2. Because we are so bought we are not our own, but his that bought us.

Doct. 3. Because we are not our own, but wholly Gods, therefore wee must not serve our lusts, but glorifie him in the Body and Spi­rit. In these three conclusions is the substance of the Text; which I shall first explain, and then make appli­cation of them in that order as the Apostle here doth.

The points that need explication are these.

First, in what sence we are said to be bought with a price? who bought us? and of whom? and from what? and with what price?

Secondly, How wee are Gods own upon the Title of this pur­chase.

Thirdly, How wee are not our own.

Fourthly, What it is to glorifie [Page 10] God in Body and in Spirit, on this account.

Fifthly, who they be that on this ground are or may be urged to this duty.

First, For the first of these, whether Buying here be taken pro­perly or metaphorically, I will not now inquire.

First, mankind by sin became guilty of death, liable to Gods wrath, and a slave to Satan, and his own lusts. The sentence in part was past, and execution begun, the rest would have followed, if not prevented. This is the bondage from which we were Redeemed.

Secondly, he redeemed us, is the Son of God; himself God and man; and the Father by the Son. Acts 20. 28. Hee purchased us with his own blood.

Thirdly, the price was the whole humiliation of Christ; in [Page 11] the first act whereof (his incar­nation) the Godhead was alone, which by humbling it selfe, did suffer reputatively, which could not really: In the rest the whole person was the sufferer, but still the humane nature Really, and the Di­vine but Reputatively. And why we may not adde as part of the price, the merit of that obedience, where­in his suffering did not consist, I yet see not. But from whom were we redeemed?

Answ. From Satan by rescue against his will: From Gods wrath or Vindictive justice by his own procurement and consent. He substituted for us such a sacrifice, by which hee could as fully attain the ends of his righteous Govern­ment, in the Demonstration of his Justice and hatred of sin, as if the sinner had suffered himself. And in this sound sence, it is far from [Page 12] being an absurdity, as the Socini­an dreameth, for God to satisfie his own Justice, or to buy us of him­self: or redeem us from himself.

2. Next let us consider, how we are Gods upon the Title of this purchase? By [God] here is meant both the Son, who being God, hath procured a right in us by his Re­demption; and also the Father, who sent his Son, and redeemed us by him, and to whom it was that the Son redeemed us. Rev. 5. 9. Thou hast redeemed us to God by thy Blood. In one word, it is God as Redeemer, the manhood also of the second person included, that hath purchased this right. Here you must observe, that God as Creator had a plenary Right of propriety and Government; on which hee founded the Law of workes that then was: This right he hath not lost: Our fall did lose our Right [Page 13] in him, but could not destroy his right in us. Because it destroyed our right, therefore the promissory part of that Law, was immediate­ly thereupon dissolved, or ceased through our incapacity (and therefore Divines say, that as a Covenant it ceased) but because it destroyed not Gods Right, there­fore the preceptive, and penall parts of that Law do still remain. But how remain? In their being: but not alone, or without remedy. For the Son of God became a sacrifice in our stead; not that we might ab­solutely, immediately, or ipso facto, be fully delivered, or that a­ny man should ab ipsa hostia from t [...] very sacrifice as made, have a right to the great benefits of perso­nall, plenary Reconciliation and Remission, and everlasting life; but that the necessity of perishing through the unsatisfiednesse of [Page 14] justice for the alone offences a­gainst the Law of workes, being removed from man [...]nd, they might all be delivered up to him, as Proprietary & Rector, that hee might rule them as his redeemed ones, and make for them such new Lawes of grace, for the conveyan­ces of his benefits, as might demon­strate the wisdome and mercy of our Redeemer, and be most suita­ble to his ends. The world is now morally dead in sin, though natu­rally alive. Christ hath redeemed them, but will cure them by the actuall conveyance of the benefits of Redemption, or not at all. Hee hath undertaken to this end, him­self to be their Physitian, to cure all that will come to him, and take him so to be, and trust him, and o­bey him in the Application of his Medicines. Hee hath erected an Hospitall, his Church, to this end, [Page 15] and commanded all to come into this Ark. Those that are far distant, he first commandeth to come nea­rer, and those that are neare, hee inviteth to come in. Too many do refuse and perish in their refusall. He will not suffer all to do so, but mercifully boweth the wills of his Elect, and by an insuperable pow­erfull drawing, compells them to come in. You may see then that here is a Novum Ius & Dominij & Imperij, a new right of Propriety and rule, founded on the new bot­tom of Redemption: But that this doth not destroy the old which was founded on Creation; but is in the very nature and use of it, an emendative addition. Redemption is to mend the Creature, not of any defect that was left in the Creati­on, but from the ruine which came by our defacing transgression. The Law of grace upon this Redemp­tion, [Page 16] is superadded to the Law of nature given on the Creation: not to amend any imperfections in that Law, but to save the sinner from its unsufferable penalty, by dissolving its obligation of him thereto. And thus in its nature and use it is a remedying Law. And so you may see that Christ is now the Owner, and by right the Go­vernor of the whole world, on the Title of redemption, as God be­fore was, and still is on the Title of Creation.

3. By this you may also perceive in what sence, We are not our owne. In the strictest sence there is no proprietary, or absolute Lord in the world but God. No man can say, this is fully and strictly mine, God gives us indeed whatever wee enjoy; but his giving is not as mans: we part with our Propriety in that which we give: but God [Page 17] gives nothing so. His giving to us makes it not the lesse his own. As a man giveth his goods to his stew­ard to dispose of for his use, or instruments to his servant to doe his work with, so God giveth his benefits to us. Or at the utmost, as you give cloathes to your child, which are more yours still then his, and you may take them away at your pleasure. I confesse when God hath told us that hee will not take them away, hee is as it were, obliged in fidelity to continue them, but yet doth not hereby let go his propriety. And so Christ bids us call no man on Earth Fa­ther, that is, our absolute Lord or Ruler, because wee have but one such master, who is in Heaven. Mat. 23. 7, 8, 9, 10. So that you may see by this, what Propriety is left us, and what right we have to our selves, and our Possessions: E­ven [Page 18] such a steward in his Masters goods, or a servant in his tooles, or a child in his coat, which is a propriety in proper subordinate and secundum quid, and will secure us against the usurpa­tion of another: One servant may not take his fellowes instrument from him, nor one child, his bro­thers coat from him, without the Parents or Masters consent. They have them for their use, though not the full propriety: It may bee called a propriety in respect to our fellow servant, though it be not properly so, as we stand in respect to God. Wee have right enough to confute the Leveller: but not to exempt either us or ours from the claim and use of our absolute Lord.

4. For the fourth Question. What it is to glorifie God in body and spirit, I answer in aword: It [Page 19] is, when upon true believing ap­prehensions of his right to us, and of our great obligations to him as our Redeemer, wee heartily and unfeignedly devote our selves to him, and live as a people so devo­ted; so bending the chiefest of our care and study, how to please him in exactest obedience, that the glory of his mercy and holiness, & of his wise and righteous Lawes, may be seen in our conversations; and that the holy conformity of our lives to these Lawes, may shew that there is the like conformity in our mindes, and that they are written in our hearts; when the excellency of the Christian Religion is so ap­parent in the excellency of our lives, causing us to do that which no others can imitate, that the lustre of our good workes may shine before men, and cause them glorifie our Father in Heaven. To [Page 20] conclude, when wee still respect God as our onely absolute Sove­raign, and Christ as our Redeem­er, and his spirit as our Sanctifier, and his Law as our Rule that the doing of his will and the denying of our own, is the daily work of our lives, and the promoting of his blessed ends is our end, that is the glorifying of God that hath Redeemed us.

5. The last question is, who they be that are and may be urged to glorifie God on this ground that he hath bought them? Doubtlesse, onely those whom he hath bought: but who are those? It discourageth me to tell you, because among the godly, it is a controversie; but if they will controvert points of such great moment, they cannot disoblige or excuse us from preaching them. Among the vari­ety of mens opinions, it is safe to [Page 21] speak in the Language of the holy Ghost, and accordingly to believe, viz. that [as by the offence of one, Judgement came upon all men to condemnation, even so by the righteousnesse of one, the free gift came upon all men to justificati­on of life. Rom. 5. 18.] And that he gave himself a ransome for all, and is the only Mediator between God and man. 1 Tim. 2. 5, 6. That he is the propitiation for our sins, and not for ours onely, but also for the sins of the whole world. 1 Iohn 2. 2. That God is the Saviour of all men, especially of those that believe. 1 Tim. 4. 10. That hee is the Saviour of the world. John. 4. 42. 1 John 4. 14, 15. That he tast­eth death for every man. Heb. 2. 9. with many the like. It is very sad to consider, how mens unskill­fullnesse to reconcile Gods gene­rall grace with his speciall, and to [Page 22] assign to its proper part, hath made the Pelagians and their successors to deny the speciall grace, and too many of late, no lesse dangerously to deny the gene­rall grace; and what contentions these two erroneous parties have maintained, and still maintain in the Church, and how few observe or follow that true and sober mean which Austin the Maule of the Pelagians, and his schollars Prosper, and Fulgentius walked in! If when our dark confused heads, are unable to assign each truth its place, and rightly to order each wheel, and pin in the admirable fabrick of Gods Revelations, we shall therefore fall a wrangling a­gainst them, and reject them, wee may then be drawn to blaspheme the Trinity, to reject either Christs humane nature or his Divine, and what truth shall we not be in dang­er [Page 23] to lose. To think this generall grace to bee inconsistent with the speciall, is no wiser then to thinke the foundation inconsistent with the Fabrick that built thereupon, and that the builders themselves should have such thoughts, is a matter of compassionate considera­tion, to the friends of the Church. Doubtlesse Christ dyed not for all alike, nor with equall intentions of saving them; and yet he hath born the sinns of all men on the Crosse, and was a sacrifice, propi­tiation and ransom for all. Even they that bring in damnable here­sies, deny the Lord that bought them, and bring on themselves swift destruction. 2 Pet. 2. 1. God sent not his Son into the world to con­demn the world, but that the world through him might be saved. He that believeth on him is not condemned; but he that believeth not, is condem­ned [Page 24] already, because hee hath not believed in the name of the onely be­gotten Son of God. And this is the condemnation, that light is come in­to the world, and men loved darkness rather then light, because their deeds were evill. Iohn. 3. 17, 18, 19. I doubt not but my Text doth war­rant me to tell you all, that you are not your own, but are bought with a price, and therefore must glorifie him that bought you: And I am very confident, that if any one at judgement will be the advocate of an unbeliever, and say, he de­serves not a sorer punishment for sinning against the Lord that bought him, his plea will not bee taken: Or, if any such would com­fort the consciences in Hell, or go about to cure them of so much of their torment, by telling them, that they never sinned against one that redeemed them, nor ever re­jected [Page 25] the blood of Christ shed for them, and therefore need not ac­cuse themselves of any such sinne, those poor sinners would not be a­ble to believe them. If it be onely the Elect with whom wee must thus argue [you are not your own: you are bought with a price, therefore glorifie God] and then can we truly plead thus with none till wee know them to be Elect: which will not be in this world. I do not think Paul knew them all to be Elect that he wrote to, I mean, absolutely chosen to salvation: nor do I think he would so perempto­rily affirm them to be bought with a price, who were fornicators, de­frauders, contentious, drunk at the Lords supper, &c. and from hence have argued against their sins, if he had taken this for a Priviledge proper to the elect. I had rather say to scandalous sinners [you are [Page 26] bought with a price, therefore glorifie God] then (you are abso­solutely elect to salvation, there­fore glorifie God.] And I believe that as it is the sin of Apostates to [Crucifie to themselves the Son of God afresh] Heb. 6. 5, 6. So is it their misery, that [there remain­eth no more sacrifice for sins, but a certain fearful looking for of judge­ment, and fiery indignation which shall devour the adversaries, because they have troden under foot the Son of God, and counted the blood of the Covenant wherwith they were sanctifi­ed an unholy thing. Heb. 10, 26, 27, 28. Lastly I judge it also a good argu­ment to draw us from offending o­thers, and occasioning their sin, that [through us, our weak Brother shall perish for whom Christ dyed. 1 Cor. 8. 3.] so much for explica­tion.

I would next proceed to the [Page 37] confirmation of the Doctrines here conteined, but that they are so clear in the Text, and in many o­ther, that I think it next to need­lesse, and wee have now no time for needless work; and therefore shall onely cite these two or three Texts, which confirm almost all that I have said together. Rom. 14. 9. For to this end Christ both dyed and rose, and revived that he might be Lord both of the dead and living. 2 Cor. 5. 14, 15. wee thus judge, that if one dyed for all, then were all dead: and that he dyed for all, that they which live, should not hence­forth live unto themselves but unto him which dyed for them, and rose a­gain. Mat. 28. 18, 19. 20. All pow­er is given me in Heaven, and in Earth. Go yee therefore, Disciple all Nations, baptizing them, &c. teaching them to observe all things whatsoever I have commanded you. [Page 28] 1 Pet. 1. 17. 18. If yee call on the Father, who without respect of per­sons judgeth every man according to his workes, passe the time of your so­journing here in fear: Forasmuch as yee know that yee were not redeemed with corruptible things, as silver and gold, from your vain conversation—but with the pretious blood of Christ, as of a lamb without blemish, and without spot. These Texts speak to the same purpose with which I have in hand.

Vse. In applying these very use­full truthes, would time permit, I should begin at the intellect, with a confutation of divers con­trary errors, and a collection of many observable consectaries. It would go better with all the Com­monwealths and Princes on Earth, if they well considered, that the absolute Propriety and Soveraign­ty of God-Redeemer, is the basis [Page 29] of all lawful societies & Govern­ments: and that no man hath any absolute Propriety, but onely the use of the Talents that God doth entrust him with: that the sove­raignty of the Creature is but A­nalogicall, secundum quid; impro­per and subordinate to God the proper Soveraign: that it belongs to him to appoint his inferior offi­cers: that there is no power but from God; and that he giveth none against himselfe: that a Theocracy is the government that must be de­sired and submitted to, whether the subordinate part be Monarchical, Aristocraticall, or Democraticall: and the rejecting of this was the Israelites sinne in choosing them a King: that it is still possible and necessary to live under this Theo­cracy, though the Admini­stration be not by such extraor­dinary meanes as among the Israe­lites: [Page 30] that all humane Lawes are but by-Lawes subordinate to Gods: How far his Laws must take place in all Governments? How far those Lawes of men are ipso facto Null, that are unquestionably de­structive of the Lawes of God? How far they that are not their owne, may give Authority to others? and what aspect these principles have upon liberty in that latitude as it is taken by some? and upon the Au­thority of the multitude, especially in Church-Government. Should I stand on these and other the like consequents, which these funda­mentalls in hand might lead us to discuss, I should prevent that more seasonable Application which I intend, and perhaps be thought in some of them, to meddle beyond my bounds, I'le onely say, that God is the first and the last, in our Ethicks, and Politicks, as well as in [Page 31] our Physicks: that as there is no creature which he made not, so it is no good right of property or Government which hee some way gives not: that all Commonwealths not built on this foundation, are as Castles in the air, or as childrens tottering structures, which in the very fra­ming are prepared for their ruine, and strictly are no Commonwealths at all: and those Governors that rule not more for God then for themselves, shall be dealt with as Traitors to the Universall Sove­raign: thus far at least must our Po­liticks be Divine, unlesse we will be meere confederate Rebels.

But it is yet a closer application which I intend. Though wee are not our own, yet every mans wel­fare should be so dear to himself That me thinks every man of you should presently enquire how far [Page 32] you are concerned in the businesse which we have in hand? I'le tell you how far. The case here descri­bed is all our own. We are bought with a price, and therefore not our own, and therefore must live to him that bought us. We must do it, or else we violate our Allegiance, and are Traitors to our Redeemer. We must do it, or else wee shall perish as despisers of his blood. It is no matter of indiffe­rency, nor a duty which may bee dispensed with: that God who is our Owner by Creation and Re­demption, and who doth hitherto keep our soules in these bodies, by whose meer will and power you are all here alive before him this day, will shortly call you be­fore his bar, where these matters will be more seriously and search­ingly enquired after. The great question of the day, will then bee [Page 33] this; whether you have been hearti­ly devoted to your Redemer, and lived to him? or to your carnall selves? Upon the resolution of this question, your everlasting salvati­on, or Damnation will depend: What think you then? should not this question be now put home, by every rationall hearer to his owne heart? But I suppose some will say, There is no man that wholly lives to God, for all are sinners: how then can our salvation depend so much on this? I answer in a word: Though no man pay God all that he oweth him, yet no man shall be saved, that giveth him not the pre­heminence: He will owne none as true subjects, that do not cordially own him in his soveraignty: Be it known to you all there shall not a man of you enter into his King­dome, nor ever see his face in peace, that giveth him not the [Page 34] chiefest room in your hearts, and maketh not hi [...] work your chiefest businesse. Hee will be no under­ling or servant to your flesh. Hee will be served with the Best, if he cannot have All. And in this sence, it is that I say the que­stion will be put, in that great day by the Judge of all, whether God or our carnall selves were preferred? and whether wee lived to him that bought us, or to our flesh. Beloved hearers! I will not ask you whether you indeed be­lieve that there will be such a day. I will take it for granted, while you call your selves Christians, much lesse will I question whether you would then bee saved or con­demned. Nature will not suffer you to be willing of such a misery, though corruption make you too willing of the cause. But the Com­mon stupidity of the world doth [Page 35] perswade me to ask you this, whe­ther you think it meet that men who must bee so solemnly exami­ned upon this point, and whose life or death depends on the deci­sion, should not examine them­selves on it before hand, and well consider what answer they must then make? and whether any pains can be too great in so needfull a work? and whether he that mis­carrieth to save a labour, doe not madly betray his soul unto perdi­tion? as if such rationall diligence were worse then Hell, or his pre­sent carnall ease were more desire­able then his salvation? Let us then rowse up our selves brethren in the fear of God, and make this a day of judgement to our selves. Let us know whether we are chil­dren of Life, or Death. O how can a man that is well in his wits, en­joy with any comfort the things [Page 36] of this world, before he know, at least, in probability what hee shall enjoy in the next. How can men go cheerfully up and down about the businesse of this life, before they have faithfully laboured to make sure, that it shall go well with them in the life to come! That wee may now know this without deceit, let us all as in the presence of the Living God lay bare our hearts, examine them, and judge them, by this portion of his word, according to the evi­dence.

7. Whoever he be that takes not himself for his own, but lives to his Redeemer, he is one that hath found himself really undone, and hath unfeignedly confessed the forfeiture of his salvation, and find­ing that Redemption hath been made by Christ, and that there is hope and life to be had in him, and [Page 37] none but him, as he gladly receives the tidings, so hee chearfully ac­knowledgeth the right of his Re­deemer, and in a sober, deliberate and voluntary Covenant renoun­ceth the world, the flesh and the Devill, and resigneth up himselfe to Christ as his due: He saith, [Lord I have too long served thine Enemies and mine own; by cleaving to my self, and forsaking God, I have lost both my selfe and God; wilt thou be my Saviour and the Physitian of my soul, and wash me with thy blood, and repair the ruines of my soul by thy spirit, & I am willing to be thine; I yield up my self to the conduct of thy grace, to be saved in thy way, and fitted for thy service, and live to God from whom I have revolted.] This is the case of all that are sincere.

By many Scriptures we might quickly confirm this, if it were lyable to question. Luke 14. 25, [Page 38] 26. If any man come to me and hate not Father and Mother, and wife and children, and brethren, and sisters, and his own life also, he cannot be my Disciple; and whosoever doth not bear his Crosse and come after me, cannot be my Disciple. So ver. 33. Whosoe­ver he be of you that forsaketh not all that he hath, hee cannot be my Disciple: which is expounded. Mat. 10. 37. Hee that loveth Father or Mother more then me, is not worthy of me. Mat. 16. 24. If any man will come after me, let him deny himselfe and take up his Crosse and follow me; for whosoever will save his life shall lose it, and whosoever will lose his life for my sake shall find it. Psal. 73. 25, 26, 27. Whom have I in Heaven but thee, and there is none upon Earth that I desire besides thee. Psal. 16. 5. The Lord is the Portion of mine Inhe­ritance, &c. Heb. 11. 24, 25, 26, [Page 39] Moses refused honor, and chose ra­ther to suffer affliction with the Peo­ple of God, then to enjoy the pleasures of sin for a season, esteeming the re­proach of Christ greater riches then the treasures of Aegypt, for he had respect to the recompence of thê re­ward. I forbear citing more, the case being so evident, that God is set highest in the heart of every sound believer, they being in Co­venant, resigned to him as his Own: On the contrary, most of the un­sanctified are Christians but in name, because they were educated to this profession, and it is the com­mon Religion of the Country where they live, and they heare none make question of it, or if they do, it is to their own disgrace, the name of Christ having got this advantage, to be every where a­mong us well spoken of, even by those that shall perish for neg­lecting [Page 40] him and his Lawes. These men have resigned their names to Christ, but reserved their hearts to flesh-pleasing vanities. Or if under conviction and terror of consci­ence, they do make any re­signation of their soules to Christ, it comes short of the true resigna­tion of the sanctified in these par­ticulars.

1. It is a firm and rooted beliefe of the Gospel, which is the cause of sincere resignation to Christ. They are so fully perswaded of the truth of those things which Christ hath done, and promised to do hereaf­ter, that they will venture all that they have in this world, and their soules, and their everlasting state upon it. Whereas the beliefe of self-deceivers, is only superficiall, staggering, not rooted, and will not carry them to such adventures. Mat. 13. 21, 22, 23.

[Page 41] 2. Sincere selfe-resignation is accompanied with such a love to him, that we are devoted to, which overtoppeth (as to the rationall part) all other love. The soul hath a prevailing complacency in God, and closeth with him as its chief­est good: Psal. 73. 25. & 63. 3. But the unsanctified have no such com­placency in him; They would feign please him by their flatte­ries, lest he should do them any hurt, but might they enjoy but the pleasures of this world, they could be well content to live without him.

3. Sincere self-resignation is a departing from our carnall selves, and all creatures as they stand in competition with Christ for our hearts; and so it containeth a Crucifying of the flesh, and mor­tification of all its lusts: Gal. 5 24. Rom. 8. 1. to 14: There is a [Page 42] hearty renouncing of former con­tradictory interests and delights, that Christ may be set highest and chiefly delighted in. But selfe-decei­vers are never truly mortified, when they seem to devote themselves most seriously to Christ; there is a con­trary prevailing interest in their minds, their fleshly felicity is nea­rer to their hearts, and this world is never unseignedly renounced.

Sincere selfe-resignation, is resol­ved upon deliberation, and not a rash inconsiderate promise, which is afterwards reverst. The illumina­ted see that perfection in God, that vanity in the Creature, that desire­able sufficiency in Christ, and emp­tinesse in themselves, that they firmly resolve to cast themselves on him, and be his alone; and though they cannot please him as they would, they'l dye before they'l change their Master; but with self-deceivers [Page 43] it is not thus.

5. Sincere resignation is absolute and unreserved, such do not Capi­tulate and condition with Christ; [I will be thine so farre, and no fur­ther, so thou wilt but save my e­state, or credit, or life.] But selfe-deceivers have ever such Reserves in their hearts, though they do not ex­presse them, nor perhaps themselves discern them. They have secret li­mitations, expressions, and condi­tions: They have ever a salve for their worldly safety, or felicity, and will rather venture upon a threatned misery which they see not, though everlastingly, then up­on a certaine temporary misery which they see. These deepe Re­serves are the soul of hypocrisie.

6. Sincere selfe-resignation is fixed and habituate; it is not for­ced by a moving Sermon, or a dan­gerous sicknesse, and then forgot­ten [Page 44] and laid aside; but it is become a fixed habite in the soule, it is o­therwise with selfe-deceivers; Though they will oblige them­selves to Christ with vows in a time of feare and danger, yet so loose is the knot, that when the danger seemes over, their bonds fall off. Its one thing to be affrighted, and another to have the heart quite changed and renewed. Its one thing to hire our selves with a Master in our necessities, and yet serve our selves, or runne away; and another thing to nail our eares to his door, and say, I love thee, and therefore will not depart.

So much for the first mark of one that lives not as his owne, but as Gods, to wit, Sincere selfe-resigna­tion.

The second is this.

2. As the heart is thus devoted to God, so also is the life, where men [Page 45] doe truly take themselves for his: And that will appear in these three Particulars.

1. The principall study and care of such men, is how to please God, and promote his interest, and doe his worke: this is it that they most se­riously minde and contrive. Their own felicity they seek in this way, 1 Cor. 7. 32. 30. Rom. 6. 11. 13, 16. Col. 1. 10. and 3, 1, 2, 3. Phil. 1. 20. 21, 24. It is not so with the unsancti­fied, they drive on another de­signe. Their owne work is princi­pally minded, and their carnall in­terest preferred to Christs. They live to the flesh, and make provisi­on for it, to satisfie its desires, Rom. 13. 14.

2. It is the chiefest delight of a man devoted to God, to see Christs in­terest prosper and prevaile. It doth him more good to see the Church flourish, the Gospell suc­ceed, [Page 46] the soules of men brought in to God, and all things fitted to his blessed pleasure, then it would do him to prosper himselfe in the world; to doe good to mens bo­dies, much more to their soules, is more pleasing to him, then to be honourable or rich. To give is sweeter to him, then to receive. His owne matters he respects as lower things, that come not so neere his heart as Gods. But with the unsanctified it is not so, their prosperity and honours are most of their delight, and the absence of them their greatest trouble.

3. With a man that is truly de­voted to God, the interest of Christ doth bear downe all contradicting interest in the ordinary course of his life: As his owne unrighteous righteousness, so his owne renoun­ced carnall interest, is losse and dung to him in comparison of [Page 47] Christs, Phil. 3. 8. 9. He cannot take himselfe to be a loser, by that which is gaine to the soules of men, and tendeth to promote the interest of his Lord. He served God with the first and best, and lets his own work stand by till Christs be done, or rather owneth none but Christs: His owne dishonour be­ing lighter to him then Christs, and a ruined estate lesse grievous then a ruined Church, therefore doth he first seek Gods Kingdome, and its righteousnesse, Mat. 6. 33. and chuseth rather to neglect his flesh, his gaine, his friends, his life; then the cause and worke of Christ, it is farre otherwise with the unsanctified, they will conten­tedly give Christ the most glori­ous titles, and full mouthed com­mendations, Luke 6. 46. But they have one that is neerer their hearts then he, their carnall selfe must [Page 48] sway the Scepter. God shall have all that the flesh can spare, if he will be content to be served with its leavings, they will serve him; if not, they must be excused; they can allow him no more. The try­ing time, is the parting time, when God or the world must needs be neglected. In such a straite, the righteous are still righteous, Rev. 22. 11. But the unstedfast in the Covenant, do manifest their unsted­fastnesse; and though they will not part with Christ professedly, nor without some witty distinctions and evasions, nor without great sorrow, and pretence of continued fidelity, yet part they will, and shift for themselves, and hold that they have as long as they can, Luke 18. 23. In a word, the sanctified are heartily devoted to God, and live to him, and were they uncapable of serving or enjoying him, their [Page 49] lives would afford them little con­tent, what ever else they did pos­sess: But the unsanctified are more strongly addicted to their flesh, and live to their carnall selves; and might they securely enjoy the plea­sures of this world, they could easily spare the fruition of God, and could be as willing to be dis­penced with for his spirituall ser­vice, as to performe it. And thus I have gvien you the true descripti­on of those that live to their Re­deemer, as being not their own; and those that live to themselves, as if they were not his that bought them.

Having thus told you what the Word saith, i [...] followeth, that we next enquire what your hearts say: you heare what you must be; will you now consider what you are? Are all the people that heare me this day, devoted in heart, and life [Page 50] to their Redeemer? Doe you all live as Christ's, and not your own? if so, I must needs say, it is an ex­traordinary Assembly, and such as I had never the happinesse to know. O that it were so indeed, that we might rejoyce together, and magnifie our deliverer, in stead of reprehending you, or la­menting your unhappinesse. But a­las, we are not such strangers in the World, as to be guilty of such a groundlesse judgement. Let us en­quire more particularly into the case.

7. Are those so sincerely devoted to Christ? and doe they so deny themselves, whose daily thoughts and care, and labour, is how they may live in more reputation and content, and may be better provi­ded for the satisfying of their flesh? If they be low and poore, and their condition is displeasing to them, [Page 51] their greatest care is to repaire it to their minds; if they be higher and more wealthy, their business is to keep it, or increase it; that hunt after honour, and thirst after a thriving and more plenteous state; that can stretch their consci­ences to the size of all times, and humour those that they think may advance them, and be most hum­ble servants to those above them, and contemptuously neglect who­soever is below them; that will put their hands to the feet of those that they hope to rise by, and pu [...] their feet on the necks of their sub­dued adversaries, and trample up­on all that stand in their way; that applaud not men for their honesty, but their worldly honours; and will magnifie that man while he is capable of advancing them, whom they would have scorned if providence had laid him in the [Page 52] dust: that are friends to all that befrien'd their interest and de­signes, and enemies to the most up­right that cross them in their cours: that love not men so much, be­cause they love God, as because they love them; Are these devoted to God, or to themselves? Is it for God or themselves, that men so in­dustriously scramble for Honours, and places of Government, or of Gaine? Will they use their offices or honours for God, that hunt af­ter them as a prey, as if they had not burthen enough already, nor Talents enough to answer for neg­lecting! Are those men devoted to God, that can tread downe his most unquestionable interest on earth, when it seems to be incon­sistent with their owne! Let the Gospell go downe, let the Church be broken in pieces, let sound do­ctrine be despised, let Ministers be [Page 53] hindred or tired with vexations, let the soules of people sink or swim, rather then they should be hindred in the way of their ambi­tion. I shall leave it to the tryall of another day, whether all the pub­like actions of this Age with their effects, have been for God, or for selfe? This doth not belong to my examination, but to his that will throughly performe it ere long, and search these matters to the quick, and open them to the world. There were never higher pretences for God in an Age, then have been in this; had there beene but answerable intentions and performances, his affaires and our own, had beene in much better case then they are; but enough of this. Should we descend to mens particular families and conversa­tions, we should find the matter little better with the most. Are [Page 54] they all for God that follow the world so eagerly, that they can­not spare him a serious thought? an hours time for his worship in their families, or in secret: that will see that their owne worke be done; but for the soules of those that are committed to their charge, they regard them not. Let them be never so ignorant, they will not instruct them, nor cause them to read the Word, or learne a Cate­chism, nor will spend the Lords peculiar day in such exercises; and its much if they hinder not those that would. Is it for God that men give up their hearts to this World, so that they cannot have while once a day, or weeke, to thinke soberly what they must doe in the next? or how they may be ready for their great approaching change? Is it for God, that men despise his Ministers, reject his [Page 55] Word, abhor Reformation, scorne at Church-Government, and de­ride the persons that are addicted to his feare, and the families that call upon his Name. These men will shortly understand a little bet­ter then now they will doe, whe­ther indeed they lived to God, or to themselves.

2. If you are devoted to God, what doe you for him? Is it his businesse that you minde? How much of your time doe you spend for him? How much of your speech is for him? How much of your Estates yearly is serviceable to his interest? Let Conscience speak, whether he have your studies and affections; let your familiars be witnesses, whether he have your speeches & best endeavours: let the Church witnesse, what you have done for it; and the Poor witnesse, what you have done for them; and [Page 56] the soules of ignorant and ungodly men, what you have done for them, shew by the work you have done, who you have lived to, God or your carnalI selves: If indeed you have lived to God, something will be seene that you have done for him; nay it is not a something that will serve the turne, It must be the best. Remember that it is by your Works that you shal be judged, and not by your pretences, professions, or complements; your Judge al­ready knows your Case, he needs no witnesses, he will not be mock­ed, with saying you are for him; shew it, or saying it will not serve.

Methinks now the Consciences of some of you, should prevent me, and preach over the sharper part of the Sermon to your selves, and say, [I am the man that have lived to my selfe] and so consider of the consequents of such a life: But I [Page 57] will leave this to your Meditation when you come home, and next proceed to the exhortative part of Application.

Men, Brethren, and Fathers, the businesse that I come hither upon, is to proclaime Gods right to you, and all that's yours, even his new right of Redemption, supposing that of Creation; and to let you know, that you are all bought with a price, and therefore are not your owne, but his that bought you, and must accordingly be dedicated and live to him. Honourable and Wor­shipfull, and all men of what de­gree soever; I do here on the be­halfe, and in the name of Christ, lay claime to you all, to your souls and bodyes, to all your faculties, abilities, and interests, on the title of Redemption, all is Gods. Doe you acknowledge his Title, and [Page 58] consent unto his claime: what say you? are you his, or are you not? Dare you deny it? If any man dare be so bold, I am here ready to make good the claime of Christ. If you dare not deny it, we must take it as confessed. Beare witnesse all, that God laid claime to you and yours, & no man durst deny his Title. I do next therefore require you, and command you in his Name, Give him his owne: Render to God, the things that are Gods. Will you this day renounce your carnall selves, and freely confesse you are not your owne, and cheerefully and unreservedly resigne your selves to God, and say, as Jos. 24. 15. As for me and my houshold, we will serve the Lord. Doe not aske, what God will doe with you? or how hee will use you or dispose of you? trust him for that, and obey his will. Fear not evill from the chie­fest [Page 59] good, unlesse it be in neglect­ing or resisting him. Be sure of it, God will use you better then Sa­than would, or then this world would, or better then you have u­sed, or would use your selves. Hee will not employ you in dishono­rable drudgeries, and then dash you in pieces. He will not seduce you with swinish sensualities, and keep you in play with childish va­nities, till you drop into damnati­on before you are aware: Nor will he lull you asleep in presump­tuous security, till you unexpect­edly awake in unquenchable fire. You need not feare such dea­ling as this from him, His Com­mandements are not grievous, 1 Joh. 5. 3. His Yoake his easie, his burthen is light, and tendeth to the perfect rest of the soule, Mat. 11. 28, 29, 30. What say you? will you here­after be His? unfeignedly His? re­solvedly, [Page 60] unreservedly, and con­stantly His? Or will you not? Take heed, that you refuse not him that speaketh, Heb. 12. 25. Reject not, neglect not this offer, lest you never have another on the like termes againe: He is willing to pardon all that is past, & put up all the wrongs that you have done him, so you will but repent of them; and now at last be heartily and intirely his, not onely in tongue, but in deed and life: Well, I have proclaimed Gods right to you; I have offered you his graci­ous acceptance; if yet you demur, or sleepily neglect it, or obstinately resist him, take that you get by it; remember you perish not without warning. The confession of Christs Right, which this day you have been forced to, shall remaine as on record, to the confusion of your faces; and you shall be then forced [Page 61] to remember, though you had rather forget it, what now you were forced to confesse, though you had rather you could deny it. But I am loath to leave you to this prognostick, or to part on termes so sad to your soules, and sad to me: I will add therefore some Rea­sons to perswade you to submit: and though it be not in my power to follow them so to your hearts as to make them effectuall, yet I shall do my part in propounding them, and leave them to God to set them home, beseeching him that maketh, new-maketh, openeth, and softneth hearts at his pleasure, to do these blessed works on yours and to perswade you within, while, I am perswading you without, that I may not lose my labour and my hopes, nor you your soules, nor God his due.

1. Consider the fulnesse of Gods [Page 62] Right to you; no creature is ca­pable of the like. He made you of nothing, and therefore you have nothing which is not his. He Re­deemed you when you were fal­len to worse then nothing: Had not Christ ransomed you by being a sacrifice for your sinne, you had been hopelesly left to everlasting perdition: give him therefore his owne which hee hath so dearely bought, 1 Pet. 1. 18.

2. Consider that you have no right of propriety to your selves; if you have, how came you by it? Did you make your selves? did you Redeeme your selves? doe you maintaine and preserve your selves? if you are your own, tell God you will not be beholden to him for his preservation: Why cannot you preserve your selves in health, if you are your own? Why cannot you recover your selves from sicknesse? [Page 63] Is it your selves that gives power to your food to nourish upon? to the Earth to beare you, and furnish you with necessaries? to the Aire, to coole and recreate your spirits? If you are your own, save your selves from sicknesse, and death; keepe back your age, deliver your soules from the wrath of God; answer his pure justice for your owne sins, never plead the blood of a Redee­mer, if you are your owne. If you can doe these things, I will yeeld that you are your own. But no man can ransome his soule from death, it cost a dearer price then so, Act. 20. 28. You are not Debtors there­fore to the flesh, to live after it, Rom. 8. 12. But to him that dyed, to subdue the flesh, Rom. 6. 11.

3. None else can claim any Title to you, further then under God upon his gift. Men did not Create you, or redeem you: Be not there­fore [Page 64] the servants of men, 1 Cor. 7. 23. unlesse it be under Christ, and for him. Certainely Sathan did not create you, or redeeme you; what right then hath he to you, that hee should be served.

4. Seeing then that you are Gods, and his alone; is it not the most hainous the every, to rob him of his Right. If they must be hang'd that rob men of so smal a thing as earth­ly necessaries, wherein they have but an improper derived proprie­ty; what torments doe those de­serve, that rob God of so precious a Creature, that cost him so deare, and might be so usefull, and wher­in he hath so full and unquestion­able propriety? The greatest, the richest, and wisest men that are trusted with most, are the greatest Robbers on earth, if they live not to God, and shall have the greatest punishment.

[Page 65] 5. Is it not incomparably more honourable to be Gods, then to be your own? and to live to him, then to your selves: the object and end doth nobilitate the act, and there­by the Agent. It is more honour­able to serve a Prince, then a Plow­man. That man that least seeks his owne honour or carnall interest, but most freely denyeth it, and most intirely seeks the honour of God, is the most highly honoured with God and good men; when selfe-seekers defraud themselves of their hopes. Most men think vilely, or at least suspitiously, of that man that seeks for honour to himselfe: they think if the matter were com­bustible, he need not to blow the fire so hard: if he were worthy of honour, his worth would attract it by a sweet magnetick power; so much industry they think is the most probable mark of indignity, [Page 66] and of some consciousnesse of it in the seekers breast. If he attain some of his ends, men are ready to look on his honour but as Alms, which he was faine to begge for before hee got it: and could he make shift to ascend the Throne so much in the eyes of the wisest men, would be detracted from his honour, as they did believe himselfe to have a hand in contriving it, Quod sequitur fu­gio, &c. They honour him more that refuseth a Crown when it is offered, then him that ambitiously aspireth after it, or rapaciously ap­prehendeth it. If they see a man much desire their applause, they think he needeth it, rather then de­serveth it. Solomon saith, To search their owne glory, is not glory, Prov. 25. 27.

6. You can never have a better Master then God, nor yet a sweeter employment then his service. [Page 67] There is nothing in him that may be the least discouragement to you, nor in his works that should be di­stasteful. The reason why the world thinks otherwise, is because of the distempered aversnesse of their soules. A sicke stomack is no fit Judge of the pleasantnesse of meats. To live to God, is to live to the truest and highest delights: His Kingdome is not in meats and drinks, but in Righteousnesse, Peace, and Joy in the Holy Ghost. His servants indeed are often trou­bled; but aske them the reason, and they'l quickly tell you, that it is not for being his servants, or for serving him too; but for feare lest they are not his servants, or for serving him no better. It is not in his waies, or at least not for them, that they meet with their perplexi­ties, but in stepping out of them, and wandering in their own. Many [Page 68] besides the servant of God, do seek felicity and satisfaction to their minds, and some discover where it lyeth; but onely they attain it and enjoy it.

But on the contrary, hee hath an ill Master that is ruled by him­selfe. A Master that is blind and proud, and passionate, that will lead you unto precipices, and thence de­ject you; that will most effectually ruine you, when he thinks hee is doing you the greatest good: whose work is bad, and his wages no bet­ter; that feedeth his servants in plenty but as swine, and in the day of famine, denyeth them the husks: what ever you may now imagine while you are distracted with sen­suality; I dare say, if ever God bring you to your selves, you will consider that it is better be in your Fathers house, where the poorest servant hath bread enough, then to [Page 69] be fed with dreames and pictures, and to perish with hunger: Reject not God till you have found a bet­ter Master.

7. If you will needs be your own, and seek your selves, you disingage God from dealing with you as His in a gracious sence: If you will not trust him, nor venture your selves upon his promise & conduct, but will shift for your selves, then look to your selves as well as you can, save your selves in danger, cure your own diseases, quiet your own Consciences, grapple with Death in your owne strength, plead your own Cause in judgement, and save your selves from Hell if you can; and when you have done, goe and boast of your owne sufficiency and atchievements, and tell men how little you were beholden to Christ. Woe to you, if upon these provoca­tions, God should give you over [Page 70] to provide for your selves, and leave you without any other salvation, then your owne power is able to effect; marke the connexion of this sinne and punishment in Deut. 32. 18, 19, 20. Of the Rock that begat thee thou art unmindfull, and hast forgotten God that formed thee. And when the Lord saw it, hee ab­horred them, because of the provo­king of his Sonnes, and of his Daughters: And he said, I will hide my face from them, I will see what their end shall be; As if hee should say, I will see how well they can save themselves, and make them know by experience their own in­sufficiency.

8. Those men that seek them­selves, and live to themselves, and not to God, are unfaithfull and treacherous both to God and man. As they neglect God in prosperity, so they do but flatter him in adver­sity, [Page 71] Psal. 78. 34, 35, 36, 37. And he that will be false to God, whose interest in him is so absolute, is unlikely to be true to men, whose interest in him is infinitely lesse: He that can shake off the great obli­gations, of Creation, Redemption, Preservation and provision, which God layeth on him, is unlikely to be held by such slender obligations as he receives from men. I'le never trust that man far, if I know him, that's false to his Redeemer: Hee that will sell his God, his Saviour, his Soule and Heaven for a little sensuality, vaine-glory, or worldly wealth; I shall not wonder if hee sell his best friend for a Groat: Selfe-seeking men, will take you for their friend no longer, then you can serve their turnes; but if once you need them, or stand in their way, you shal find what they esteem­ed you for. He that is in hast to be [Page 72] rich, and thereupon respecteth per­sons, for a piece of bread that man will transgresse, saith Solomon, Prov. 28. 20, 21.

9. Sanctification consisteth in your hearty resignation, and living to God; and therefore you are unsanctified if you are destitute of this: Without holinesse, none shall see God, Heb. 12. 14. And what is ho­linesse, but our sincere dedication, and devotedness to God? being no longer common and uncleane, but separated in resolution, af­fection and conversation from the world, and our carnall selves to him. It is the Office of the Holy Ghost, to worke you to this; and if you resist and refuse it, you doe not soundly believe in the Holy Ghost, but instead of believeing in him, you fight against him.

10. You are verbally devoted to Christ in solemn Covenant, entred [Page 73] in Baptism, and frequently renewed in the Lords Supper, and at other seasons. Did you not there solemnly by your parents, resigne your selfe to Christ as his? and renounce the flesh, the world, and the Devill, and promise to fight under Christs ban­ner against them to your lives end: O happy person that performeth this Covenant, and everlastingly miserable are they that doe not. Fides non recepta, sed custodita vivi­ficat, saith Cyprian. It is not Co­venant making, without Covenant keeping, that is like to save you. Do you stand to the Covenant that you made by your parents? or doe you disclaime it? If you disclaime it, you renounce your part in Christ, and his benefits in that Covenant made over to you: If you stand to it, you must performe your pro­mise, and live to God to whom you were resigned. To take Gods oath [Page 74] of Allegiance so solemnly, and af­terward to turn to his Enemies which we renounced, is a rebellion that shall not bee alwaies unreven­ged.

11. Gods absolute dominion and soveraignty over us, is the very foun­dation of all Religion, even of that little that is found left among In­fidels and Pagans, much more evi­dently of the saving Religion of Christians: He that dare say, he be­lieveth not this, will never sure have the face to call himselfe a Christian. Is it not a matter of most sad consideration, that ever so ma­ny millions should think to be sa­ved by a Doctrine which they be­lieve not, or by a Religion that ne­ver went deeper then the braine, and is openly contradicted by the tenor of their lives: Is a true Re­ligion enough to save you, if you be not true to that Religion? How [Page 75] doe men make shift to quiet their Consciences in such grosse hypo­crisie? Is there a man to be found in this Congregation, that will not confesse that hee is rightfully his Redeemers: But hath hee indeed their hearts, their time, their strength, and their interest? follow some of them from morning to night, and you shall not heare one serious word for Christ, no [...] see any serious endeavours for his interest. And yet these men will professe that they are his; How sad a case is it, that mens owne Con­fessions should condemne them, and that which they called their Religion, should judge them to that everlasting misery, which they thought it would have sav'd them from: And how glorious would the Ch [...]istian Religion appeare, if men were true [...] it; if Christs Doctrine had its full im­pression [Page 76] on the hearts, and were ex­pressed in their lives. Is he not an excellent person that denyeth him­selfe, and doth all for God? that goeth on no businesse but Gods, that searcheth out Gods interest in every part of his calling and em­ployment, and intendeth that, that whether he eate or drinke, or what­ever he doth, doth all to the glory of God, 1 Cor. 10. 31. that can say as Paul, Gal. 2. 20. I am crucified with Christ, neverthelesse I live, yet not I, but Christ liveth in me; and Phil. 3. 7, 8. What things were gaine to me, those I counted losse for Christ: yea doubtlesse, and I count all things but losse, for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the losse of all things, and doe count them but dung, that I may win Christ, and Phil. 1. 21. For me to live is Christ, and to dye is gaine. Perhaps you [Page 77] think, that the degree of these ex­amples is unimitable by us: but I am sure all that will be saved, must imitate them in the Truth.

12. Selfe-seeking is selfe-losing, and delivering up your selfe, and all you have to God, is the onely way to save your selves, and to se­cure all. The more you are His, the more you are your own in deed: and the more you deliver to him, and expend for him, the grea­ter is your gaine. These Paradoxes are familiar tryed truths to the true Beleevers; these are his daily food and exercise, which seem to others such Scorpions, as they dare not touch, or such stones as they are not able to digest. He knoweth, that selfe-humbling is the true selfe-ex­alting, and selfe-exalting, is the infallible way to be brought low, Luke 14. 11. & 18. 14. Mat. 23. 12. He believeth that there is a losing [Page 78] of life which saves it, and a saving of it, which certainly loseth it, Mat 10. 39. & 16. 25. O that I could reach the hearts of Selfe-see­kers, that spend their care and time for their bodies, and live not unto God! That I were but able to make them see the issue of their course, and what it will profit them to win all the world, and lose their soules! O all you busie men of this world, hearken to the proclamation of him that bought you, Isai. 55. 1, 2, 3. Ho, every one that thirsteth, come yee to the waters! buy wine and milke without money or price: wherefore doe you spend money for that which is not bread? and your labour for that which satisfyeth not? hearken dili­gently to me, and eate ye that which is good, and let your soule delight it selfe in fatnesse: incline your eare, and come unto me; hear, and your soule shall live, and I will make an everla­sting [Page 79] Covenant with you. O sirs, what a deale of care and labour do you lose? how much more gaine­fully might your lives bee impro­ved? Godlinesse with contentment, is the great gaine 1 Tim. 6. 6. That which you now think you make your owne, will shortly prove to be least your owne; and that is most lost, which you so carefully labour for: you that are now so idlely busie, in gathering together the Treasurie of an Ant-hillock, and building Childrens tottering piles; doe you forget that the foot of death is comming to spurne it all abroad, and tread down you and it together. You spend the day of life and visitation, in painting your phantasies with the images of feli­city, and in dressing your selves, and feathering your nest, with that which you impiously steale from God: and doe you forget, that the night [Page 80] of blacknesse is at hand, when God will undresse you of your tempo­rary contents, and deplume you of all your borrowed bravery: How easily! how speedily▪ how cer­tainly will he do it? Read over your case in Luke 12. from 16. to 22. How can you make shift to read such Texts, and not perceive that they speake to you? When you are pulling down and building up, and contriving what to do with your fruits, and saying to your selves, I have so much now as may serve me so many yeares, I will take mine ease, eate, drinke and be mer­ry; remember then the conclusion, [But God said unto him, Thou foole, this night thy soule shall be re­quired of thee, then whose shall these things be which thou hast provided.] [So is he that layeth up treasure for himselfe, and is not rich to­wards God] Are these things Yours [Page 61] or Mine, saith God! whose are they? if they are yours, keep them now if you can: either stay with them, or take them with you: But God will make you know that they are his, and disrobe such men as theeves, that are adorned with that which is none of their owne: this honour, saith God, is mine, thou stolest it from me: This wealth is mine, this life, and all is mine; onely thy selfe, he will not owne: They shall require thy soule, that have conquered and ruled it: Though it was his by the right of Creation and Redemption, yet see­ing it was not his by a free Dedi­cation, he will not owne it as to everlasting salvation; but say, De­part from me, I know you not, ye wor­kers of iniquity, Mat. 7. 23. O with what hearts then, will selfe-seeking Gentlemen part with their ho­nours and estates! and the earthly [Page 82] minded with their beloved pos­sessions: when he that resigned All to God, and devoted himselfe and all to his service, shall find his con­sumed estate to bee increased, his neglected honour abundantly re­paired, and in this life he shall re­ceive an hundred fold, and in the world to come, eternall life, Mat. 10. 30. Joh. 4. 56. 1 Tim. 6. 12, 19.

13. Lastly consider, When judge­ment comes, enquiry will be made, whether you have lived as your owne, or as his that bought you: Then he will require his own with the improvement, Luke 19. 23. The great businesse of that day will be, not so much to search after parti­cular sinner, or duties, which were contrary to the scope of heart and life; but to know whether you li­ved to God, or to your flesh: whe­ther your time, and care, and [Page 83] wealth, were expended for Christ in his members and interest? or for your carnall selves, Mat. 25. In as much as you did it not to these, you did it not to him. You, that Christ hath given Authority to, shall then be accomptable, whe­ther you improved it to his advan­tage? You that he hath given honor to, must then give account, whe­ther you improved it to his honour? In the feare of God, Sirs, cast up your accounts in time, and bethink you what answer will then stand good; It will be a dolefull hear­ing to a guilty soule, when Christ shall say, I gave thee thirty or forty years time: thy flesh had so much in eating, and drinking, and sleep­ing, and labouring, in idlenesse and vaine talking, and recreations, and other vanities; but where was my part? how much was laid out for the promoting of my glory? [Page 84] I lent you so much of the wealth of the world; so much was spent on your backs, and so much on your bellies, so much on costly toyes, or superfluities, so much in revengeful suites and contentions, and so much was left behind for your posteri­tie; but where was my part? how much was laid out to further the Gospell, and to relieve the soules or the bodies of your brethren? I gave thee a family, and committed them to thy care to govern them for me, and fit them for my service: but how didst thou perform it? O Brethren, bethink you in time what answer to make to such interrogato­ries; your judge hath told you, that your doome must then passe accor­ding as you have improved your talents for him; and that he that hideth his Talent, though he give God his own, shall be cast into utter darkness, where is weeping and [Page 85] gnashing of teeth, Mat. 25. 30. How easily will Christ then evince his right in you, and convince you that it was your duty to have lived unto him? Doe you think sirs, that you shall then have the face to say, I thought Lord that I had beene made and redeemed for my selfe? I thought I had nothing to doe on earth, but live in as much plenty as I could, and pleasure to my flesh, and serve thee on the by, that thou mightest continue my prosperitie, and save me when I could keep the world no longer: I knew not that I was thine, and should have lived to thy glorie: if any of you plead thus, what store of Arguments hath Christ to silence you! Hee will then convince you, that his Title to you was not questionable: Hee will prove that thou wast his by thy very Being, and fetch unanswer­able Arguments from every part and [Page 86] faculty: He will prove it from his Incarnation, his life of humiliati­on, his bloody sweat, his crown of Thorns, his Crosse, his Grave: He that had wounds to shew after his Resurrection, for the convincing of a doubting Disciple, will have such Scares to shew then, as shall suffice to convince a selfe-excusing Rebel: All these shall witnesse that he was thy rightful Lord: He will prove it also from the discoveries of his Word, from the warnings of his Ministers, from the mercies which thou receivedst from him, that thou wast not ignorant of his Right, and of thy duty,; or at least, not igno­rant for want of meanes: Hee will prove it from thy Baptismal Cove­nant and renewed engagements: The Congregation can witnesse, that you did promise to be his, and seale to it by the reception of both his Sacraments: And as hee will [Page 87] easily prove his right, so will he as easily prove, that you denyed it to him: He will prove it from your Works, from the course of your life, from the streame of your thoughts, from your love, your desires, and the rest of the affecti­ons of your disclosed hearts.

A SERMON of the absolute Soveraignty of CHRIST.

TO waste this precious hour in an invective against in­justice and its associates, is none of my purpose; they are sinnes so directly against [Page 122] the principles in Nature so well knowne, I beleeve to you all, and so commonly preached against upon these occasions, that upon the pe­naltie of forfeiting the credit of my discretion, I am bound to make choice of a more necessary subject. What? have we need to spend our time and studies to perswade Chri­stians from Bribery, Perjury, and Oppression? and from licking up the vomit which Pagans have cast out? and that in an Age of blood and desolation, when God is taking the proudest Oppressors by the throat, and raising Monuments of Justice upon the ruines of the un­just. And I would faine believe that no corrupt Lawyers doe at­tend your Judicatures, & that Ieza­bels witnesses dwell not in our Country, nor yet a Jurie that feare not an Oath: I have there­fore chosen another subject, which [Page 123] being of the greatest moment, can never be unseasonable, even to pro­claime him who is constituted the King and Judge of All to acquaint you with his plea­sure, and to demand your subjecti­on.

The chiefe scope of the Psalme is, To foretell the extent and pre­valency of the Kingdome of Christ, admonishing his enemies to sub­mit to his Government, deriding the vanity of their opposing pro­jects and furie, and forewarning them of their ruine if they come not in.

The verses which I have read, are the Application of the forego­ing prediction by a serious admo­nition to the proudest offenders: They containe, 1. The Persons ad­monished; [Kings and Judges] 2. Their Dutie. 1. In generall to God [serve him] with the ad­juncts [Page 124] annexed. 1. Rejoycing. 2. Feare and trembling. 2. More spe­cially their Dutie to the Sonne, [Kiss him.] 3. The Motives to this Dutie. 1. Principally and di­rectly expressed [lest hee be an­gry] which anger is set forth by the effect [and ye perish;] which perishing is aggravated, 1. From the suddenness and unexpectednesse [in the way.] 2. From the dreadful­nesse [kindled.] 1. It is fire, and will kindle and burne. 2. A little of it will produce this sad effect. 3. It will be Woe to those that doe not escape it; which Woe is set forth by the contrary happinesse of those that by submission do escape. 2. The motives subservient and im­plyed, are in the monitory words, [bee wise, bee learned] q. d. else you wil shew and prove your selves men of ignorance and madnesse, un­learned and unwise.

Some Questions here we should answer, for explication of the termes. As

1. Whether the Lord in verse 11. and the Sonne in verse 12. bee both meant of Christ the second person?

2. Whether the Anger here men­tioned, be the anger of the Father or the Sonne, [lest he be angry.] I might spend much time here to little purpose, in shewing you the different judgement of Divines, of these, when in the issue there is no great difference which way e­ver we take them.

3. What is meant by [Kissing the Sonne?] I answer, According to it's threefold object, it hath a threefold duty contained in it.

1. We kiss the Feet in token of Subjection; so must wee kiss the Sonne.

2. We kiss the Hand in token of Dependance; so must wee kiss the [Page 126] hand of Christ; that is, Resigne our selves to him, and expect all our happinesse and receivings from him.

3. We kisse the mouth in token of love and friendship; and so al­so must we kiss the Sonne.

4. What is meant by [Perishing in the way] I answer, (omitting the varietie of interpretations) it is their sudden unexpected perishing in the heat of their rage, and in pursuit of their designs against the Kingdome of Christ.

I know no other termes of any great difficultie here.