THe sc [...]pe of the Chapter in [...]he former part of it, is to discover to the Ro­mans, and in them, to us all; how to carry our selves to others in mat­ters of indifferency. As there is difference [Page 2] of things in the world, some good, some ill, and some of a middle nature; so there are different affections in men, about these things of a middle nature, some are strong, and they are prone to despise the weaker; for they know their liberty. Some more weak, and they are prone to censure, and complain of them that be strong: as all weaknesse is full of impatience. Thus it was with the Romans, the strong despi­sed the weaker, as ignorant; the weaker censured, and in their hearts condemned the strong, as too adventurous

The Apostle sheweth here an excellent peaceable spirit, hating contention, as an evill thing in a Church. In a Fa [...]ily, when children fall together by the eares, the fa­ther taketh up the quarrell, by beating them both, So in a Church while people fall a contending, and breaking the bonds of love, God taketh them in hand. 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.

[Page 3]First, from their relations. Who art thou that judgest another mans servant?

Secondly, from their aimes. They doe it both out of religious respects. Hee that eateth, eateth to the Lord, he that eateth not, eateth not to the Lord; hee that re­gardeth not a day, regardeth it not to the Lord; he that doth it, doth it to the Lord. And therfore if both have a Religious re­spect, censure may be forborn.

There is that force in a good aime, that in some actions of an indifferent nature, they may be done, or not be done, & God may beare with both, though hee allow not of eithers carelesness in searching out the truth; Till the [...]ime of growth, God beareth with them, so their aimes be gra­cious, their fault being simple ignorance, not malicious pertinacy. When S. Paul saw the hypocriticall aimes of the Galathians, in things of indifferent natures, he would not yield a whit to them. But the defect of the Romans was in their knowledge, not in their wils: they did it with respect to [Page 4] the Lord. And therefore as in Acts 13. 18. God is said [...] (an excellent word) to beare with their manners in the VVil­dernesse, dispencing with many things, 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. So he dealt with the Romans. Now shall God be mer­cifull, and indulgent, and man severe?

1 In the text you have a generall reason, why they that did it, or did it not, did, or did it not, to the Lord. For none liveth to himselfe, or dieth to himselfe, but whether we live or die, we are the Lords.

2 In this reason here is first a generall negative None of us liveth to himselfe, none of us dieth to himselfe, a figurative speech, and Rhetoricall expression, begin­ning and ending alike.

Secondly, there is a generall affirma­tive, when hee hath taken them off from themselves, hee assigneth them to a true Lord. Whether we live, we live to the Lord [Page 5] whether wee die, wee die to the Lord. And this is set downe with a disjunction, wee neither live to our selves, nor die to our selves.

And, thirdly, a generall ground that 3 wrappeth [...]p all, Whether we live or die, we are the Lords. And therfore in reason wee should live to him, and die to him.

Fourthly, there is the ground of all, in 4 that, that followeth, For to this end Christ died, and rose againe, that bee might be Lord of life and death. So here is reason upon reason, and ground upon ground.

The summe of all is, Conclusion. wee cannot cer­tainly conclude of life or death: For wee live but for a while, and when wee have acted our part upon the Stage, we die, and go to another world. Of life and death we can make no reckoning. Assoone as wee begin to live, we begin to die. For some part of our life is taken away daily, as it is with sum, the more you take away, the lesse remayneth. But certaine it is, living and dying, we are the Lords. VVee ought [Page 6] therfore to have a conjunctive considera­tion. I now live, yet that is not my com­fort, but sure I am, Whether I live or die, I am the Lords.

He riseth from a generall to a particu­lar, which may teach us this point of wis­dome.

First, The first ge­nerall obser­vation, or doctrine. that to have good generall truths is an excellent point of wisdome, for they have affluence into all particulars. A com­prehension of principles is the ground of prudence for direction in particular ca­ses. There is no art, but hath some generall maxims, as in Law, in Physick, and in the Mathematicks. There be canons or prin­ciples (call them what you will) that have influence into all particulars. So Religion hath general rules, which should be depo­sited in memory at all times; that on all occasions wee may see how particulars spring from, and agree to the generals. Therefore wee should labour to treasure up in our memory good principles, for men worke in all things according to their [Page 7] principles. 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.

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. As in Po­pery which is grounded upon false prin­ciples, making mens traditions a rule of faith.

Therefore it is good to have generall true grounds: Marke how the Scripture is frequent this way. What an excellent generall rule is that of Christ? Seeke the kingdome of God and his righteousnesse, and all other things shall be cast upon you. Carry that along, and what a light doth it give into all our actions. VVhat need wee by indirect courses seeke to bee great in the world, if we take Christs method▪

Again, our Saviour Christ in his ordi­nary speech delivered it, a generall rule, [Page 8] It is better to give, then to receive. 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, as I must give account at the day of judgment. 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. It inabled him to do, and suffer all things that became a Chri­stian to do and suffer. 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, 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, how may it rectifie us? when we trouble our selves about many imper­tinencies. If these generalists were always [Page 9] present, upon sollicitations to sin, or dis­comfort. It shall goe well with the righte­ous, and it shall not go well with the wic­ked, if wee take good courses it shall be well, if ill courses, sinne will be bitter: it would be a marvailous helpe and advan­tage in all particulars of our lives.

The second general observation is this. The second generall ob­servation. That as we must get good principles, laid up in store upon all occasions; so we must specially have gracious aimes. 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. Religion giveth command to all other particulars, and prescribeth to them a general end; it taketh a man off from a false end, and pitcheth him upon a true end. It taketh him from himselfe, th [...] great Idoll that Man naturally sette [...]h up above God; and above Christ▪ and above Heaven and Happinesse, and telleth him that the true end of all, is to live to Christ, and that on good grounds, for we are his, [Page 10] and his by good title, hee died for us, that he might be Lord both of quick and dead. As in state Policy, those that are Governours in a state, they prescribe ends of Trades, and reduce them to a serviceablenesse of state. If they finde any thing hurtful, they look to it, as it stands in reference to the common good: So Religion considereth of all particulars as they have reference to Christ, and the mayn end, taking us off from false ends, 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.

The first thing hee begins in the gene­ral is, to take us off from false ends, None of us liveth to himselfe.

First, to live to our selves, is not altoge­ther to be taken in a civil sense. A man li­veth to himself, when he liveth privatly, or retiredly, Benè vixit, qui bonè latuit. So a man may do in some things, especially in times of persecution, but this ordinarily is not good. A man is a creature for com­munion, [Page 11] & God hath fitted him for com­munion by speech & other endowm [...]nts, that there may be preserved a communi­on of Saints. But because a retired life is sometimes good, it is not here maynly ay­med at.

Again, secondly, VVe live to our selves, when we minde our selves altogether, and not one another. VVhen we have more respect to our selves, then to God, or to our Christian brother. 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. The fire is a light body, and in the natural motion of it, mounteth upward, 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. And we see hea­vy bodies goe upward for the same end. As a man wil venture the hand to save his head, and to save his body; so it should be in society and government, particular [Page 12] men should venture themselves for the Prince or State, for the head or for the bodie.

3 But in a more large and religious sense. To live to a mans self is, to make himselfe his last end; his Terminus reductivus to re­duce all to himself: and make Religion & every thing serviceable to himself. When a man will serve himself of God for base ends, because his service will advance him. As the Sichemites were circumcised for Dinah.

And to die to our selves is much like it.

A man dyeth to himselfe, when he re­gardeth himself in death, and is regarded much of no body else. 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. That is, no man mourneth for them, saying, Ah my brother, They were of little use in their lives, and so little mist in their deaths.

[Page 13]And usually they that live thus to them­selves, they die to themselves, little re­garded, little lamented. Onely this often times, they do most good when they die, as we say of Swine, They are never good till dead.

But this is meant in a theological higher sence, No Christian dieth to himselfe, that is dieth unregarded of God, and of good men. 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. 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.

But this clause w [...]l be better understood by adding the other. Whether wee live, wee live to the Lord: Or whether we die, we die to the Lord.

What is it to live to the Lord? Quaest.

First, Answ. to acknowledge the Lord in all our wayes, to be our Lord, to whom we owe our selves.

[Page 14] 2 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 directed by him, as hee pleaseth.

3 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. VVhen wee la­bour to practise what we pray for, accor­ding to that first Petition, ( hallowed be thy name) his Religion and truth; 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. So by our gi­ving respect to him, sutable to our know­ledge of him.

4 Fourthly, and lastly, He that liveth to the Lord, comfor [...]eth himself, in this, that the Lord taketh notice of him in every thing. For it is a phrase impor [...]ing a dire­ction to a duty. And likewise to confirme, [Page 15] and comfort us in this, that we do our du­ty. VVee doe not serve a dead Master, but one that taketh notice of us, living and dying.

So to die to the Lord, is to acknowledge 1 Christ to be the Lord of life, and the Lord of death of death, Revel. 1. 18 as well as of life. 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.

And then study to honour him by 2 death in any kinde, yea, by Martyrdome, if he shal cal us to seale; the truth of Reli­gion with bloud.

And then to acknowledge him to be 3 owner of us, and one that wil receive us dying. 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. Whether wee live or die, wee are the Lords. Thus I have unfolded the text.

Hee first promiseth the general nega­tive. No man liveth to himself, no man dieth to himselfe. You must apply this to Chri­stians [Page 16] onely, that are true Professors, and members of Christ. 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, and therefore they are not the Lords. Therfore it is a fearful condition to live, and die to our selves.

Yet you have some kinde of men, not onely in their particular persons, but in their callings are all for themselves, but why should I call it, calling? for there is no calling, but it is for publike good. As an Vsurer, (for whose good is he?) Let all sink or swim, what careth hee, so times hold, and moneths, and yeeres continue, hee wil have his returns. And such are they, that live in a cours [...] of oppression, that live by the ruine and spoyle of others.

But there is a more subtile living to a mans selfe, The actions of wicked men end in self. 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: so that s [...]lfe doth [Page 17] run through all their actions, their civill a & ions, yea, their religious actions; which are all tainted with self-respects.

Ever since the fall, it is so Man with­draweth himself from Gods government, and setteth up himselfe instead of God; & thought to have a secured happines from God, in eating the forbidden fruit, and therfore would not depend upon God to be happy. He saw another way to be like God. 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. 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. Hence commeth the necessity of this method of taking us off from our selves, before wee can live to Christ, because self-love is an impediment, and blocke in the way betweene us and Christ, heaven end happines. And therfore Christ begins the Gospel with self-denial. Whosoever will be my Disciple, let him take [Page 18] up his Crosse, and follow mee.

Now there be foure degrees of selfe.

• 1. Naturall
• 2. Civill
• 3. Sinfull
• 4. Religious
• Selfe.

1 First, naturall selfe, is the state wee are in, as men.

2 Secondly, Civill, as we are poor, or rich, or honourable, according to our severall places in the Common-wealth.

3 Thirdly, sinfull selfe is, as we are carried to sinfull lusts, and the Cr [...]ature.

4 Fourthly, Religious self is our Condi­tion in Christ, when we are ingreaffed in­to him, and made new Creatures.

Now we must not live to our selves.

First, not to our naturall selfe. VVe must not live, onely, to live. For as all other Creatures are to serve us, so wee are to serve something else, that is better. For that, that is not of it selfe, cannot be for it [Page 19] self. Now we have not beings from our selves, but from God; 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. A man is not the end of things, there is another end then he; and that is God, who is of himselfe, & hath made all other things for himselfe.

And therfore riches and honours, and the like: 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 do not live here to be rich, to be great, to command others; for these things do not answer the soule of man.

First, Nothing that hath an end, can 1 be a chief end. That, that hath [...]inem con­summatum, cannot be finis consummans. That, that hath an end, consuming it self, cānot be an end, perfecting it self. We have a journy beyond all things▪ and that can­not be our end, that leaveth us in the way. Riches and honour are determined in death. Let our preferments be never so [Page 20] great, thogh to the Monarchy of the whole World: yet we have a being beyond them They have consumptions in themselves.

2 And then they be inferiour. No truth in them, can fill up the understanding, no good in them, can fill up the will. But the understanding can pierce through them. And the will in rellishing, and tasting the good of them, can looke on them as cast commodities. It can quickly suck out all the sweet that is in them. Therfore they cannot be a mans end: because hee hath larger parts then they can fill.

3 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. Now there is nothing in the VVorld that hath more then a particular service, for mens parti­cular service, for mens particular ends. Honour can doe something, but not all things. Riches cannot command health, they cannot cure a fit of an ague: they be for a particular good onely. They can [Page 21] command many things, but not al things Men consider what they can do, & ther­fore desire them. But they consider not what they cannot do, and therefore they rest in them. That which is a mans last end, must be a satisfying general, universal good, an immortal good, of equal co [...]tinu [...]ance with hi [...]; 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. 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, but that wor­keth like leaven, it swels as the Apostle saith, Knowledge puffeth up. Therfore wee must live to no worldly thing.

And much lesse must we live to sinfull selfe. Some things are to be denied in way of competition, 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. Hee ow [...]th nothing to these, but mortification. We are [Page 22] not debters to the slesh; saith the Apostle. Therefore when a proud vindictive mo­tion ariseth, say I owe no suite, or service to the flesh. VVhat should these doe in a heart dedicated to God, consecrated to Christ? I am not mine owne, much lesse Satans, or lusts: which be objects of mor­tification, but no way worthy of my ser­vice. Absolute deniall is required here.

Of other things, Deniall for Christ. a deniall is required onely as they stand in competition with Christ. In that case, a man must sacrifice I­saac, not onely his sinful selfe, but natural self also, his life, 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. 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, or die to our selves, if he had not told, whom we must live to, and die to. For na­turally man will never leave any thing; though but an apparāt good, til he know­eth [Page 23] something better. A man wil not part with a bad Master, til he hath a better ser­vice. Therefore he sheweth where to be­stow our selves: namely, upon Christ, who hath care of us both in life and death.

This is to be laid down for a ground; Our conditi­on in Christ is better then in our selves. had we not a better being in Christ, then in our selves, hee would never take us from our selves; for God never biddeth us to our losse. We have a better condition in Christ, then we can have in the VVorld. 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 Mercatorium, not a losse, but a trading. VVee have a better for worse. No man ever parted with any thing for Religion, or a publike good, but God made it up in a better kind. 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. If we lose honour here, wee have [Page 24] honour from God. If wee lose riches, All our losse is made up in Cheist. wee have them made up in grace here, in glo­ry hereafter. If wee lose liberty, we have it in the inlargment of a good conscience. If wee lose friends, wee get a God for a friend, who can make our enemies fried̄s. If we lose life, wee are put into possession of eternal life, and therfore wee need not stand at the bargain. Wee have a better being in Christ, then in our selves. VVater is not lost, when it emptieth it self into the Sea; for there it is in its proper element. A Christian is not lost, when he loseth him­selfe, in his God, in his Saviour. For in him he hath a better being, then in him­selfe. 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; for as hee that saveth his life, shall lose it, so hee that loseth his life, shall save it.

All our comforts have a better being in Christ, Tobe in Christ is better then in our selves. then in [...] our selves: and therfore wee should labour to have communion [Page 25] with him, and to strengthen our faith in Christ, and be in love with our happy condition in him; which yieldeth comfort in life and death. And all by vertue of the death of Christ, and the resurrection of Christ. As he saith afterward, Christ both died and rose again, that hee might be Lord both of the dead and of the living.

The resurrection of Christ is the consum­mation of all. Christs re­surrection is our onely comfort. 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, 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. 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 [Page 26] onely died for us, but is risen againe; 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 conditions, be they never so mean. And have a wonderfull influence into the whole life of a Christian.

FIrst, the general scope of 1 the Apostle is, to take us off from our false ends, None of us liveth to him­selfe, &c.

Secondly, to assigne us 2 to the true object, to whom wee ought to dedicate our selves: that is, to the Lord.

Thirdly, the ground of all, Whether wee 3 live or die, we are the Lords.

[Page 28] 4 And then fourthly, the spring of all; Christ both died, and rose againe, that hee might be Lord both of quick and dead.

There is a conca [...]enation, and knitting together of divine truths. They following one another by a necessity of cōsequence. As from the body of the Sunne, there is a naturall issue of beames. And as in plants derivation from the root into the branch, so there is from Christ into all truths. Grant him to be the second Adam, and grant him Lord of the Living, and of the Dead, and it will follow, wee ought to live to him. If we grant, we ought to live to Christ, then wee must grant, wee ought not to live to our selves. For wee ought to live to Christ. Why to Christ? because hee is Lord both of life and death. Why is he Lord? because hee hath purchased it by his bloud. How doe wee know hee hath purchased it by his death sa­tisfactorily? because hee is risen againe, and sitteth at the right hand of God to make all good for us. Things are best to [Page 29] us, when they are digested and made our own, by the presence of good princi­ples. But here is the mischief. Sin is ready, and good principles are not ingraffed into us; but if divine truths were as neere as corruption is, then wee could withstand, and repell all temptations.

As Travellers have the end of their journy in their thoughts habitually, Simile. though not actually, for every step they take is in vertue of their end. 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.

The ignorance of this maketh the life of most men, to be but a digression from the mayne. 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, but motives to hell, and eternall destruction. VVhat a pitifull thing is it, that Creatures should come in­to the world and live, some twenty, some [Page 30] forty, some moe yeers, and go out of the world again, not knowing wherfore they lived.

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, and seek his glory in all things; that wee may make Christ known in the VVorld. 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.

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.

1 For we are not our own, Wee are bought with a price, as the Apostle saith.

2 Again, Our selves are our greatest ene­mies. [...]here is no such flatterer, as the bo­some flatterer. That enemy, selfe, that we have in our bosomes betrayeth us to Sa­tan; [Page 31] else all the Devils in hell could not hurt us. Self is our own enemy, and Gods enemy. Nay, enemy is too easie, too good a word; the best thing in us, is enmity it self against God.

By wofull experiment wee finde that 3 which hath brought all the misery, Self-will breeds our misery. that the world ever felt, hath beene self-will. Men will be turned upside down, rather than their wils shalbe crossed; 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, and will triumph and get himselfe victory and glory over those creatures, that will have their wils. 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; when an earthen pot shall set it self against a mace of brasse; which will have the worst, think you?

If we live to our selves, we lie open to 4 Satan. But on the contrary part a man that liveth to God, is fit for any gracious [Page 32] motions whatsoever they be. Hee is fit for God, and a blessed communion of Saints.

5 Man is a reasonable creature, made for God. And if you grant there is a God, you must grant that man is to doe service to that God. God is the Creditour, and man the Debtor, and of necessity there must be an obligaiion.

Now to shew the nature of this living to Christ.

1 First, it imports a vitall operation, an exercise, that proceeds from life. 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: For Christ and the soule cannot touch one another, but presently hee infuseth a living principle. All artificiall motions proceed from something without. 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 [Page 33] have an inward instinct that enclines them to holinesse.

Secondly, there is intyrenesse in a Chri­stian 2 course, so that he liveth to none, but Christ. 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. Every thing is to be im­proved to our last end. As to bestow our selves upon him, in all the civill relations wee have in the World, by being obedient to him, 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, but not to be our ends) but that wee may serve him and ho­nour him. There is no time to sinne, but a time for every thing else.

Thirdly, In our living to Christ there 3 must be evennesse and uniformity, wee must not live to Christ for a fit, but con­stantly [Page 34] not to doe, now and then a good action, but to make it our course, our trade to live to Christ intirely, constantly, uni­formly.

4 Fourthly, and then living to the Lord im­plye [...]h, The whole life of a Christian is to Christ. that all Christians counsel and ad­vice is how to live to Christ. Heaven is al­wayes before him, because his way is to God, and to Christ. Other men will rage, and swel, though the know wel enough, they are out of the way, when they be put in minde of it. 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, because hee now knoweth an enemy and friend, which before hee knew not▪ and hath learned a duty which before hee was ignorant of, for it is his scope and endevour to set him­self in the way of living to Christ.

5 Firftly, Hee that liveth to Christ, hath likewise this quality. He is not carried on his course by false windes, hee doth not sail by a false cōpasse. Though the world [Page 35] incourageth or discourageth him, Hee regards not the in­couragement or discou­ragement of the world. all is one, hee regardeth it not; his care is who­ly taken up in the service of his God. 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 though hee getteth disgrace in the world, he regardeth it not, but is willing to suffer it, so that his God may be honoured, knowing, he shall not be a looser by the bargaine.

Other men if so be they are disgraced, they are so shallow in Religion, that they are quickly taken off, 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; b [...]t, alas, one day they shall know, that God accounteth them as his enemies:

Sixtly, again, a true Christian will live 6 to the Church of Christ, A true Christian liveth to the Church of the Christ. for we are mem­bers of Christ, we ought to labour for the advancement of the truth of his Religion, [Page 38] [...] [Page 39] [...] [Page 36] the Kingdome of Christ, and to be of the same spirit with good Nehemiah, that all may be well with us, when the Church of God prospereth, and groweth up in the world, getting victory over all her enemies.

Now carnall men live not at all to Christ, Carnall men live not at all to Christ. they care not whether Religion sinketh or swimmeth. Tel them of hea­venly matters, tush, they are not for them, but God doth hate such persons, for as they regard not to serve God, or to owne Christ in their lives: so hee wil not owne them at their deaths. 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.

And to adde one thing more, Christs glo­ry and our salvation is joyned toge­ther. though it must be our chief aime to looke to Christ, yet God allows us to look also to our own salvation, how to be saved, and happy in another world God hath joined these two together, as one chief end and good. The [Page 37] one, that he might be glorified, the other that wee might be happy, and both these are attained by honouring and serving him. And this is no self-love, for wee can­not seek our salvation, but in honouring God, and yielding the means that he hath sanctified for us, which is to cast our selves on him for our salvation in his way. Thus our happinesse and Gods chiefe end agree together. Simile. 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; because it is in­cluded within the other. So our salvation and happines is within the glory of God, and we live to Christ, not onely in serving him, but in seeking our owne soules; and what a sweetnesse is this in God, that in seeking our own good, wee should glori­fie him?

This likewise teacheth us to live to Christ in a way of humility and self-de­niall. God will not deny to teach the hum­ble [Page 38] and lowly soule his ways. And thus a gracious man is fit for all the counsel [...] of God, They finde themselves with joy, that lose them­selves in God. as a carnal heart is fit for al the ser­vices of the Devil. Therfore le [...]us dedicate our selves & services to God, for happy are they that can lose themselves in God, 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 therfore I beseech you, whatsoever our corruptions have been heretofore; let us now know it is heavenly wisdome to seeke Christs glory in the use of the bles­sed means fanctified for that end.

Surely, we have all been baptized, and what is our baptisme, but the renouncing of the world, the flesh and the Devit. Our life is for nothing, but to live unto God. 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. Wee must not trifle with God, he wil not be dallied with. It is not onely sufficient that we have spent our precious [Page 39] time amisse, but more then sufficient: 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 if wee live according to our owne lusts, we are but Rebels under Gods live­ry. Wee are but traitors fighting under his Banner. 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.

Therfore, as wee know a great deale, and are beholding to God for living in times, 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 to stirre up the grace of God in us, to awaken our selves, and to live to Christ, and to put this quaere to our soules; whom doe I serve? my self? or Christ? him? or his ene­mies?

[Page 40]Out of the Text you may see that a Christian will learne how to carry him­selfe, A Christian learneth how to car­ry himselfe not onely to himselfe, but to Christ. not onely to himselfe but to Christ. His carriage to himselfe is to live as a Christian exercised in his duty and cal­ling. 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; and when hee hath found himself, then he ab­horreth himselfe, and judgeth himselfe. And having found out corruption in his heart, he not onely loatheth it, but cruci­fieth it, and this is the course that a Chri­stian taketh with himself, in the searching and [...]iscovery of his sins.

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, or covenant.) But when Grace hath once taken place in the heart, then the soule begins to live to Christ; and that conscionably, intyrely, and uniformly; consulting with all things [Page 41] how to helpe, and further that life. Other men consult how they may keepe their honours and reputations in the VVorld. But a Christian having other aymes, devi­seth not onely ways to live to Christ, but how to be better, more and more, 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. This is the course of a true Christi­an, that looketh to have benefit by Christ.

WE have heard from the Apostles generall nega­tive, that selfe must be removed out of the way, before we can live, or die to Christ. Selfe in­deed will come in every thing till the spi­rit of Christ be all in all in us. It is lke [Page 43] Esau that came first out of the wombe, it will appeare first in all consultations. 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 it wil be easie so to doe, when we have de­nyed our selves.

From the Apostles general affirmative wee have shewed that to live to the Lord, To live to Christ is to seeke his ho. nour in all things. is to acknowledge our selves to be his, & him to be ours, and answerably to doe him service; to resigne up our selves to him, to seeke his glory and honour, and credit in all things, and to be wel perswa­ded, that hee wil stick to us. So that it is a comfort, as wel as a duty.

To die to the Lord, is to be willing to give up our selves to him, when the time commeth [...], and to submit to him for the manner of our death, 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.

[Page 44]That we may be directed to pitch upon a right end. VVe may know by the prin­ciples of nature. A man is neither for, or to him­selfe. A man is not for himself, and from the order that God hath placed him in: all things below are for him, but he is for somthing above himself: he is not of himselfe, and therfore not to himselfe. God onely is of himself, by himself, and to himselfe. Every thing under God is of God, and by God, and therfore to God. As Saint Augustine saith, The heart is not quiet till it resteth in God its Centre. Thou hast made us for thee, and our hearts rest not till wee come to thee. As the Rivers never r [...]st till they dis­charge themselves into the Ocean.

And being not his owne end, it is his wisdome and understanding to look prin­cipally, to that which is his last and best, and mayn end which is GOD and Vnion, and Communion with God in Christ, who is God in our nature; God-man, the best of all, and therfore it is fit hee should be the last. Hee communicateth all good to them, that be his, and preserveth all the good he communicateth. Hee is for ever [Page 45] with them, and cannot faile to doe them good, as long as hee fails not to be good. Hee is the originall caus [...], and the com­municating cause, and the maynt [...]yning cause of all good.

Now it is the nature of the utmost, and farthest end to stirre up to every action, leading to that end; for every deliberate rationall action that is done with adver­tisement, and observation and is not an action of fancy, 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.

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. As things that help reason, and furtherances therunto, as the Apostle willeth that whether wee eat or drink, 1. Cor. 10. 31. or whatsoever wee doe, all should be done to the glory of God because these mayn­tayn us in health, and strength, and that health, and strength inable us to Gods [Page 46] service. 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 make it spirituall, as recreation to cheere him to diligence in his calling, God looks not at parts but holinesse in duties. the serving of his brother, and the like. Some actions are holy in the stuffe, and matter of them, others are such for the end to which they are directed, for the mea­nest action becomes holy, if an holy end be put upon it.

And therfore the actions of the second Table, are the service of God, as well as the first, as they doe all agree in the end. No man violateth a Magistrate in the se­cond Table, but he wrongeth God in the first. No man stealeth or committeth a­dultery, or disgraceth his neighbour by false witnesse, which is prohibited in the second, 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. When they are done, not [Page 47] onely from humane and lower grounds, as things good in themselves, 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, and includeth all our a­ctions, from the beginning to the end, and closing up of our days. Whatsoever acti­ons fall within the term of life, ought to be referr'd to God as the last end.

The Reason is Christ hath redeemed, 1. Reason. our persons, and our times, and all that we are, or have, or can do, all our ability, our whole posse, is Christ's, and not our own. 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.

Againe, as the end stirs up to actions of 2 all kinds, so it prescribeth a measure to those actions to doethem, so farre as shall be advantagious to that end. As hee that hath a race to runne, will measure his dyet [Page 48] suitable to that end. So hee that hath an ayme to live to Christ, will use all things here as may serve that turne. 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. Not that he will be slight, or superficiall in these things. But he will do them no further then may be advantagi­ous to the enjoying of Christ here, as com­fortably as he can, and for ever hereafter.

Indeed no man can set measures to his desire of happinesse, that being a vast O­cean: his mayn end cannot be desired too much. For as it is his good and happines, it is larger then himself, yea his thoughts, and desires are too short to reach it. But though a man desires not health too much, yet hee may desire too much phy­sick. Christians aimes end in Christ. The measure must be in our pursuite of inferiou [...] things, because therin we are apt to exceed. And that advantage a Chri­stian hath in setting a right end. Hee will not be drowned in the world, nor live to recreations, but to a farther ayme, and [Page 49] which prescribes a measure and duration to all things else.

The end likewise maketh every thing that tendeth to the end lovely. It maketh the Crosse lovely, for by it we grow bet­ter, and get more in large communion with Christ. Welcome is poverty or dis­grace, or whatsoever that maketh a man live more to Christ, and die to himselfe. Men call for Physick, Simile. though in it self di­stastfull, as it is in order to health, an end, which we desire without end. 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. Let God lay upon us what he will, yet it will appeare lovely.

It prescribeth likewise a right order to 4 every duty, for as the end sets one thing above another. 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. Seeke first [Page 50] seek the kingdome of God and his righ­teousnes, Mat. 6. 33. and all other things shall be cast upon you. Some indeed love to be all in by­works, and in the mean time neglect and slight the mayn. But our care should be so to use the world, that we may not lose Christ, or communion with him in better things. 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. Now as some thing is better then another, so wee should conceive of them, and affect them as better, then ano­ther, and labour to do them before ano­ther, as deserving the first place. And that is the reason the Saints have so prized & en­tertained communion with God & Christ, one thing I de [...]ire saith the Prophet, Psal. 27. 4. That is, to dwell in the house of the Lord for ever. And one thing is necessary, Luke 10. 4 [...] saith Christ, other things be necessary in their order, but to have communion with God, is the mayn thing necessary.

Vse. Let us therefore often consider of the [Page 51] end of our life in this world. 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 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. How many scan­dalous, blasphemous words are many guilty of, which help onely to advantage their destruction, if God be not mercifull.

Now a little to shew the guise of the world, and the difference of it from the actions of Gods children, for these words imploy a restraint to Gods people, as well as an extension.

The Christians whole life is onely to Christ, Object. but what is the life of a man out of Christ?

His first aimes being corrupt, Answ. God is not in all his thoughts (as the Psalmist speakes) neither to have communion with him here in grace, nor in glory hereafter. Therefore whatsoever good hee doth, a [Page 52] false end poysoneth it. If a man misunder­standing of a thing be from a false princi­ple, he misunderstands it grosly. As if an house be built upon a weake foundation, such is all the fabrick [...]: though otherwise never so costly, if the principles be naught, the conclusions drawn from thence must needs be naught also, Simile. As in Physick if the first concoction be naught, the second can never be good. So if a mans ends are nought, if hee seek himself, or doth things onely from forreigne motives out of ter­rour of conscience, or for vain glory, or to be seen of men, his corrupt ayme spoyleth all his actions; Selfe ends hindreth dutie. 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. This self will mode­rate Religion, and restrain it to such a mea­sure, as may stand with his lusts and sin­full customes.

If he loveth others it is in order to him­selfe, because he hath use of them, as they [Page 53] comply with him in wicked courses, and so help to bear him out the better.

And if any man stands in the wayes of his ends of honour, or riches, he removeth them by disgrace, though it amounteth to slandering, as undermyning, and rising by others ruines, because selfe his Idoll, and mayn end must not be crossed. He desireth to be some body in the flesh, all things must be measured by that; yea, Religion and acquaintaince, and all, and whatsoe­ver stands in the way, it cryeth downe with them, but however it killeth them in the esteeme of others, that they them­selves might be thought something, and thus all is turned cleane contrary, upside down.

But a gracious mans end and ayme is to get out of himselfe, and his corrupt na­ture, and to order all his actions in refe­rence to that and all his acquaintance, and communion with others, as may help his communion with God. And whatsoever is an impediment to that, he laboureth to remove.

[Page 54]But to give you some directions, how to live not to our selves, but to live and die to the Lord.

1 First, we must have a spirituall life from him, for life is but the issue of life.

We must live by faith, from union with Christ by faith, and then live to Christ.

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, even our recreations must have some good aymes in them.

Now do but consider wee are his, Motives. 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. A world of people thinke they be redeemed to live as they list. 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.

[Page 55]And to former rules delivered let me adde, that this living to Christ, (though naturally we count it bondage, because it is the acknowledging of a superiour) is the most perfect liberty, Deo servire, est regnare. 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, and freeth himselfe from the service of all inferiours. 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. And indeed who is free in his thoughts, and desires from base in­gagements to the creature, but hee that sets up Christ highest in his soule. And suf­fers him to prescribe rules to him in his life, which is freer in the world, then they that have hearts freed from overmuch love of earthly things, overmuch feare of earthly things, overmuch delight in earth­ly things. Hee useth them as helps to the [Page 56] mayne, but is not ingaged, or inthralled to any, Quanto subjectior, tanto liberior. The more subject, the more free, is Saint Augustines rule. And it is undoubtedly so, you shal finde by experience that the soul is never at a more gracious liberty, then when Christ is all in all. Wee see it in the example of Zacheus, when once he belie­ved in Christ, presently, Halfe my goods I give to the poore. Saint Paul, that was all for the world and vain glory, can say now, My life is not deare to me, so I may fi­nish my course with joy. In comparison of Christ all is dounge. 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, wher­as other men, though naturally never so [Page 57] stout and strong in parts, yet having base aymes, 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. As Christ telleth the Pharisies, You cannot believe, that seek honour one of another.

This is it, that maketh a Christian better then his neighbour, because he hath a bet­ter ayme. All other men have narrow spirits, whose hearts are not filled, with the inlarging spirit of grace, and of Christ. But the course of the Children of God, is a course contrary to the streame of the VVorld. 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; and to be guided by his spirit. 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. Another man is straightned in his affections to some particular good, that is meaner then himselfe, which ma­maketh [Page 58] him a base spirited man. Hee that inlargeth his heart to seek out a condition, that is larger and better then himselfe, is both wise and happy. One would require no more to Christianity, but to have san­ctified judgements, that God is God, and Christ is Christ, and the Word is the Word, [...]nd rules, that cannot be denyed, are true, unlesse hee will be an atheisticall beast be­low himselfe. And therefore Lactantius saith well, Religion is the true wisdome. Let a man be judicious, and he must needs be a Christian; the necessity and excellency of it standing upon such undenyable grounds.

O but I shall [...]ose my reputation, saith the doubtfull heart of man, Object. and be coun­ted a foole. I shall lose my friends and contentment, if I come to be religious and serious indeed.

These be idle objections, as if there were not in this kinde better in Religion, Answ. then in the world, as if God did bid us to our losse, as if Christ should bid us follow [Page 59] him, to our disadvantage, surely, no Hee is Lord of Heaven and earth, and can re­compence us in this world. But what is all ple [...]sure here, to the pleasure of a good conscience? What is friendship here to com­munion with God, 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, 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 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, or pettypleasure, or contentment, but that was but a particular good, serving for a particular turne onely, but in stead therof I have God that is alsufficient for all turnes, that is neer to mee, 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 [Page 60] God, 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. VVe have within that particular good, which wee parted with, and wee have peace and grace, which is incomparably above it. Think of that, and it wil be an infinite incouragement to live to Christ.

And therfore take these rules. Seek the end in the meanes? I can have Christ my end, in riches, pleasures, friends, it is well. But if I cannot have my end with these things, away with them. When they be gone, the end will remayne: Christ will continue, though they leave us. VVe may enjoy any thing here▪ if the mayn end can be enjoyed with them, 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, and hath wisdome enough a thousand ways to provide, that we shall not be losers by him, no, not in this life.

[Page 61]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. They gave themselves to the Lord, and then they would easily part with their goods, as the Apostle saith.

But wee will never give our selves to the Lord, till we consider what he hath done for us. 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. 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. 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. And in action too, when he calleth for them, I am not mine own, he hath my selfe: And fructus sequ [...] ­tur fundum. Hee shall have whatsoever is mine. If he call me to suffer losses, crosses▪ [Page 62] disgrace, or death it selfe, welcome all, I am his, and therfore whatsoever is mine, is his. And it is no more then he hath done for mee. Hee went so low, that hee could not be lower, and be God. He hath advanced my nature as high as my na­ture could be advanced by union with his person, and he will advance my per­son to heaven. And therfore the Martyrs were willing to part with their lives. They loved not their lives to death, as Christs phrase is: 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.

The reason is (which I desire may not he forgotten) wee have a better being in God then in our selves. Reason. If wee lose our naturall life, we have in him a better life. If wee lose our riches, wee have them in heavenly treasures. The water is not lost that runneth into the Sea, it is in the O­cean still, its better receptacle.

It was Saint Pauls desire to be dissolved [Page 63] and to be with Christ, which is best of all. But if hee will have mee to serve the Church here, and enjoy my life longer, his will be done. 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.

IN these words the A­postle taketh us off from our selves, and as­signeth us to a true end. 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. For till Christ hath a [Page] [...] [Page 49] [...] [Page 50] 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, and contrary motions to all the commands of God. It hinders us in the duties to God, to others, to our selves. And therefore to what I formerly sayd, I may adde this consideration, Doctrine. That it is no easie thing to bee a Christian. If wee were required to renounce any thing else, we might obtaine it of our selves, sooner than deny our selves: for what is nearer to our selves, than our selves? Thousand Rivers of Oyle, Micha. 6. 7. the first fruits of the body, would be given for the sin of the soule. That outward mortification so much magni­fied in Popery, is nothing to the renoun­cing of a lust. 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, [Page 51] before we can doe it. A Christian is a­bove himselfe, and better than himselfe, and stronger than himselfe, because hee hath a better selfe than himselfe. 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, nor any thing is deare unto him, in compari­son of Christ.

Therefore we must not have conceits of religion, as easie: indeed if wee had sanctified judgements, and hearts set at liberty, it were an easie thing: if we had judgements to see, that we are never more our selves, than when wee are not our selves; that wee have a better being in Christ than in our selves, that our selves are our worst enemies: If the judgement were thus posse [...]t, and the will, and affe­ctions made answerable to this judge­ment, it were easie to deny ourselves. But selfe hinders the knowledge of it selfe all it can. Peccatum impedit sui cognitionem: [Page 52] sinne naturally hinders the knowledge of its owne foulenesse. Sin cloudeth the eye of the Soule. That which should discerne sinne is clouded, and that which should hate sinne is ingaged to sinne. So that under the use of meanes we must la­bour to know our condition, and the foulenesse and danger of that condition. And that is the excellency of Gods ordi­nances and divine truthes, that by them we come to know our selves: But I will not inlarge my selfe in that.

What it is to live, How to live to Christ. and di [...] to the Lord wee have declared. That it is to make Christ his chiefe aime, and end, and doe all in vertue of that end. Then is a Chri­stian in his right temper, when Gods end, Christs end, and his end have the same centre. A qualification very excel­lent.

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. It is so excellent to prefixe a right end to ail our actions, that it spiritu­allizeth [Page 53] common actions. As Saint Paul saith of servants. Common acti­ons by the spi­rit are made holy. They serve the Lord in serving their masters. 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.

Now life implyeth the whole course of our actions, all our actions should be to the Lord immediately, and directly, or mediately, and reductively, as they are quickened by the Spirit of God. And that is the excellency of a christian▪ hee consi­ders of every thing, as it helpeth his last end. As on the other side, a base world­ling, considers Religion, and all things else, as they sute to his worldly aimes, but to speake of the next point.

This is the inference drawne from the former two generals, Inference. negative and af­firmative. None of us liveth to our selves, [Page 54] or dyeth to our selves. 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; So wee may consider it, as a cause, why we must live to the Lord, and dye to the Lord: for whether we live, or dye, we are the Lords.

The words are a certaine bottome, and foundation for a christians comfort in the uncertainty of his condition here, being between life, & death. Sure he is of death, as of life: but when to dye, and how long to live, he is uncertaine. But be that as it will be, this is certaine, living and dying, he is the Lords.

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, for all men may be ranked into these two orders of quick and dead. A Christian is Christs in life & death.) I say consider a christian in either of them, Christ is Lord of both; take him in a condition of life, while he li­veth, [Page 55] 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, and sure, he is the Lords.

Now a Lord is he, that hath Dominium in rem & personam, right to persons and things, and the disposing of them, pro ar­bitrio, as it pleaseth himselfe, and so Christ is Lord both of life and death.

First in generall, as he is Lord of all crea­tures 1 by Creation, (God having given all power into his hands both in heaven and in earth.

Secondly in a more particular man­ner 2 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. Thine they were, and thou gavest them me, Iohn 17. saith Christ.

Thirdly, and then we are Christs by his 3 owne purchase, we are the price of his bloud, wee are bought with a price, not of Gold, or Silver, but with his precious bloud, by that [Page 56] price Gods justice is satisfied. 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.

4 Fourthly, wee are his by Conquest: For he being so excellent a person, as God­man, hath rescued us from all our ene­mies, Sin, Sathan, Death, Hell, and what­soever else; what have they to doe with us, when Gods iustice is once satisfied?

5 Fifthly, those that are true believers, are his in regard of a peculiar interest between him and them. They give themselves o­ver to him by a contract of marriage, Wee are Christs by Covenant. and covenant, and therefore hee is Lord of them, by their yeelding of themselves to him, as a Lord: they take him for a Lord, as well as for a Saviour, and that is the foundation of the spirituall marriage, and the covenant of grace on both sides. Christ giveth himselfe to us, and wee by the spirit of Christ have grace to give our selves back againe to him.

By our owne voluntary Contract, wee [Page 57] have given up our selves to him in our effectuall calling, which is our answer to Gods call, when hee calleth on us to be [...]lieve, to take him, and the soule answers, Lord, Beliefe the answer of a good consci­science. I believe, and accept thee. This by S. Peter, is termed the answer of a good conscience, 1 Pet. 3. and is, when we can say, I am thine, thou art mine, and I yeeld my selfe to thee, to be disposed of by thee. No Christian can claime Christ, hi Lord, but this contract hath passed between his soule, and Christ.

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: yea, and Christ is so our Lord, as that hee is our Husband; our Lord, as our King; our Lord, as our Head. We owe to him a subjection, as subjects; a subjection, as his Spouse; a [Page 58] subjection, as his disciples, to be taught by him our Lord and Master.

Now the tearm of Lord, is usually given to Christ, rather than to God the Father, both in the new testament, & the old too.

And if there were no other reason for it, Reason. it is enough that God so stileth him.

1 But secondly, God in the second per­son 2 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, and died and rose againe for us, and hath conquered all our enemies. Hee hath in the second per­son made us his Spouse, his Members, and in all degrees of nearnesse to him. 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 therefore Acts 2. 36. God the father hath made him Lord and Christ.

This is a poynt of wonderfull comfort, It is our com­fort to have Christ our Lord. and not onely a comfort, but a direction [Page 59] how to carry ourselves It is not onely a poynt of dignitie and prerogative, but a dutie.

First, it is agrand cōfort, we are the Lords, 1 and the Lords in a peculiar manner, as be­fore. The Divel is the Lords; the Earth is the Lords, All is the Lords; 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? Question.

If we be Christs, Answer. we have him for Lord, that is, Lord of life, Lord of glory, Lord of grace, that is, Lord of Lords, King of Kings. He is an independent Lord, none is above him, the Father and he agreeing together: if you know one, you know both. Hee is an absolute Lord, a free Lord, he hath no dependance at all upon any creature whatsoever. An eternall Lord, we have an eternall being in him; for wee are, when we are dead. Christ [...]ur Lor [...] before and after death. And therfore the Apostle divideth it, Whether we live or dye, wee are the Lords. We have a substance when we [Page 60] be dead: and a Lord of equall continuance with our selves: a king for ever. There­fore it is a poynt of wonderfull com­fort.

But you will say, Obj [...]ct. Freedome is a sweet thing, especially freedome from govern­ment, so as to have no Lord to controule us: therfore how can this be so excellent estate to have Christ our Lord?

1 Beloved, wee are creatures, wee are nei­ther of our selves, Answer. nor by our selves, nor [...]or ourselves.

2 Besides, wee have enemies greater than our selves, the powers of hell: 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. 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 [Page 61] better than themselves. 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.

God in love will not trust us with our 3 selves since the fall, but wil have our hap­nes to be dependent & subject to another, to a God in our nature, 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, but over our enemies, that they shall not doe us harme. 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. Hee hath universall authoritie over all things, and all for the Chruches cause.

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 [Page 62] gracious Lord. And therefore it is our per­fection to be in subjection to this Lord.

To set forth a little the excellencie of this Lord.

He hath the sweetnesse of all superiours whatsoever; 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; hee is a Lord, as a Husband; hee loveth more than any hus­band can doe. Hee is a Lord, as a King, he can do more for us than any king, He hath all power in heaven, and earth, and hell, over the divels themselves. All knees bow to him, Phil. 2. 10. of things in heaven and in earth, and under the earth. And he is Lord, as an Head. Whatsoever Superiority is neare & deare, that hee is to his Church.

He requires service. I but hee is such a Lord as enableth us to serve him, helpeth our infirmities by his Spirit: without him we can doe nothing, but in him wee can doe all.

And as hee enableth us to performe [Page 63] 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. Hee giveth strength to per [...]orme, accepteth it as a worke of his Spirit, and then rewardeth it. He is so a Lord, as he standeth for his; so a Lord, as he appea­reth for us now in heaven, against all ac­cusations of Sathan. Who shall lay any thing to the charge of Gods people? for Christ maketh intercession for them. Christ an­swereth all Satans accu­sations in defence of his children. He stood for his Disciples here on earth, and upon any occasion was ready to de­fend them; 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; hee standeth for their credit, and ingageth himselfe for the defence and protection of his Mount Si­on, his Church.

And to adde one thing more out of the text, concerning the excellencie of this [Page 64] Lord, Chr [...]sts love [...] and e­ternall. he is an unchangeable Lord, his love is as himselfe, and his care as himselfe, E­ternall: For whether we live or dye, we are his. What other people that are under a government, can say so? For all their go­vernours love and care endeth in death. In the meane time their mindes are varia­ble, their affections may dye before them­selves: as how many have beene cast off in their old dayes? But God will not do so. Forsake me not in my gray haires, sayth David. Hee is our Lord while wee live, and he leaveth us not when wee leave to live; but is our God to death, in death, and after death, and for ever. It is a rela­tion that holds for eternitie. 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. I but their soules are in heaven: and because he is their whole God, their bodies shall be raised againe, and united with their soules, and bee for ever with the Lord.

[Page 65]In all the vicissitude and entercourse of things in this world, wee need some­thing to sticke to: and this the Christian hath to sticke to, that never faileth him, He is the Lords, Christ is ours, and wee are his. and the Lord is his: hee is Christs, and Christ is his. Christ hath a love that is as himselfe, unchangeable, Whom the Lord loveth, he loveth to the end. The promises made in Christ, are as Christ, the promises of grace here, and glory here­after certain: as his nature and love is un­changeable, so the fruit of his love in his gracious promises, is alwaies certain. They are the everlasting portion of the Church.

The good things promised, are everla­sting likewise, we may build upon them; wee cannot build on riches here, or life here, but we may build on eternall life, e­ternall glory and happinesse.

So that cast a Christian into what con­dition you will, A Christian is happy in all condition, 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 [Page 66] vary, life varieth. We may live now, dye to morrow; but whether we live or dye, these foure things mentioned, are certain­ly ours.

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: his friends are his now, but their friendship may decline: any thing in the world may bee so ours to day, as not ours to morrow. 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, Our happines in Christ is everlasting. but wee cannot out-live our happinesse in Christ, For whether wee live or dye, wee are the Lords.

To speake of this a little, as it yeeldeth comfort in death; Ground of [...] comfort. wee are the Lords not onely while we live, but when wee dye. Why? because we have a being in Christ when we dye. Christ is a living root; be­cause I live, you shall live also. This Lord is the Lord of life: and therefore whoso­ever [Page 67] is one with the Lord of life, hee can indeed never dye. Death is only a change of a naturall graccious life here, to a glorious life in another world: from the Church warfaring here, to the Church triumphant in heaven▪

It is not properly death; A Christian dieth not. for misery dyeth, Death it selfe dyeth, wee doe not dye; Death overthroweth it selfe, but a Christians life is hid with Christ, and when he dyeth, he dyeth to live, and is found in Christ at the day of judge­ment, and shall bee for ever with Christ. Therefore it is no great matter what kinde of death a Christian dyeth, because he dyeth in the Lord. Blessed are they that dye in the Lord. Hee sayth not, them that dye a faire death: A wretch, an opposer, an hypocrite may doe so, and goe to hell. But blessed are they that dye in the Lord, because Christ is their Lord in death, and so sayth the Apostle, Heb. 11. All these dyed in faith. Hee sayth not, they all dyed a faire death, for they did not, but many [Page 68] of them dyed a bloudy death; yet they all dyed in faith, and so they dyed in the Lord.

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, Psal. 116. Pretious to the Lord is the death of all his Saints. For he taketh no­tice of them in their lives, not onely in their lives, but the haires of their head, they being all numbred. Hee taketh notice of the teares▪ that fall from their eyes, God noteth every thing done to his children. and will not hee take no­tice of their bloud? Hee taketh no­tice of their persons, their haires, their teares, and will hee part with their lives for nothing? No, hee will be payd for the lives of his [Page 69] children, when hee parts with them, his enemies shall bee sure to pay for it. 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, and take a strict account of every droppe of bloud that hath beene shed: for their persons are pre­tious, God taketh speciall notice of them, they are his members, his Spouse, and neare unto him.

And then hee will not have them dye, They shall do their work for which they came. till they have done their worke. Hee taketh speciall notice of them all their life: And when they have done what they came for (as Christ sayth of himselfe, I have done the worke thou gavest mee to doe: Then hee sendeth for them home. They dye not at adventure, but under the care of one, that knoweth them well both in life and death.

And therfore it is that God so revenged [Page 70] the Persecutors of his Church, for the bloud of his Saints, from the bloud of A­bel unto this day.

And as the death of his Saints are pre­tious, so are all the things the Saints have, Whatsoever they have, is pretious to the Lord. their credit is pretious, their goods are pretious: 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: so when wee are his, all ours are his; hee taketh care of our lives, of our deaths, of our credits, of our riches, of our estates: wee part with nothing for him, but he considers it, and will reward it aboundantly.

Hee that dyeth in the Lord, is a blessed man, so sayth the spirit, the flesh will not say so, but rather will inferre, who would bee so religious? for such venture their lives▪ and are counted as the off­scowring of the world. The Divell will teach this Lesson, and the world. As they have lived in the flesh, and will sell all to bee some body in [Page 71] the World, though they goe to hell when they have done. But saith the Spirit, bles­sed are they who not onely die for the Lord, as Martyrs, but that die in the Lord, whether to seale the truth of God with their blood, or other wise, they die happily▪ & so this is a ground of speciall comfort.

And as it is a ground of speciall com­fort; Of direction to give our selves to Christ. so it is a ground of direction. Whe­ther we live, or die, we are the Lords▪ Ther­fore it may bee a foundation of living to the Lord. If we be the Lords, surely we ought to live to him. I [...] we be his, all our endeavours, whatsoever is ours, are his. 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: but give our selvs to him, & not to anything else: we are not our owne, nor mans, but the Lords. 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. We are redeemed from our selves, [Page 72] yea from all our vaine conversations.

Some thinke Christ dyed, and there­fore they may be vaine, especially at the solemn time of Christs nativitie. The di­vell hath so prevailed with the world, and will, till there bee a new face of the Church: they never honour the Divell more, than when they seeme to honour Christ. For say they, Christ came to set us at libertie. Object. Did hee so? But it was to deliver us from wickednesse; Answer. yea, from vaine conversations, and not to purchase us liberty to live as wee list. Psal. 12. 4. Our tongues are our owne, say they in the Psalmes. I but Christ sayth, they are not your owne, they are his. And if they bee not Christs, they are the Divels. Our thoughts are not our owne, but all should bee dedica­ted to Christ. Therefore wee should bee content that Christ should set up a regi­ment in our soules, that hee may rule our thoughts, [...]desires, our language, and members, that they may be all weapons of righteousnesse.

[Page 73]Wee have nothing our owne, Nothing our [...]. much lesse [...]inne, from which we are redeemed. And not onely from grosse sinnes, but from such conversations as are vaine in themselves, and will be vaine to thee.

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. Wee have renounced all other in Baptisme: and we are revolters, and rebels, and renounce out covenant in baptisme, if we renounce not the world, and the lusts of it in our lives.

Our selves we must not serve: for we are redeemed from our selves; and not onely from our carnall selves, but naturall selves: Christ is Lord of our natures. 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. As I had all from thee, so I re­turne [Page 74] all to thee againe.

And as we are not our owne, we must not bee other mens, We must not be regulated by others opi­ons in religi­on without ground. we are not servants of men, as the Apostle sayth: wee must not take upon trust the opinions▪ that others would put upon us, or what wee list our selves in religion; wee must not have mens pesons in admiration, for advan­tage, we must not Idol [...]ze any creature; for as we are not our owne, so we are not any others, but we are the Lords.

The happinesse of a Christian is to bee independent on the creatures; hee may use them as subordinate helpes, but hee is to depend onely on this Lord, what to believe, what to speake; and not to take up this or that opinion, to please this or that man, thereby to rise to greatnesse.

It is a base thing to say, I believe as my pa [...]ents believe: are you your parents▪ your parents are the servants of this great Lord, whose you are, and to whom it is your dutie to yeeld your selves.

Vse. And therefore in sollicitation to any [Page 75] sin, make that use of it, that the holy A­postle doth in that grosse sin, that reignes [...]o m [...]ch in the world, and brings many to h [...]ll, Defile [...]ent of body. Saith hee, Our bodies are bought with a price, And shall I take the members of Christ, and make them members of an [...]? So when wee are tempted by corruption, and Satan joy­ning with it; reason thus: Shall I de [...]le this body of mine? my body is not mi [...]e, Nothing our owne. it is th [...] Lords; my members are not mine, they bee dedicated and consecrated to him. What should such base abhomina­ble [...] to Christ? I am his, my thoughts his, my desires should bee his.

Let those that bee given to swea [...]ing, and blasphe [...]ing, a [...]d idle [...]alke, consider that their tongues are not their owne: and yet for whom doe they imploy their tongues as an instrument, but for Sa­ [...]?

So when wee come to dye, 2 Vse. make use of it, not onely for comfort, but for duty; [Page 76] We are Christs, and therefore if hee doth call us by any kinde of death, if hee sends for us by a bloudy death, goe to Christ that way, because he is Lord, 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. Phil. 3. He knew God should be glorified, by his death, as well as by his life. So wee may glori­fie Christ by any death; bee content to yeeld our selves any kind of way to him.

There bee two vertues wee ought spe­cially to exercise in the houre of death, Assurance of faith that wee are Christs. And a resignation to his will; that in faith, and in obedience, wee may commit our selves to him, 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; but alas, they have alienated themselves be­fore [Page 77] to the world They have given their bodies to wine, to women, as the Scripture phrase is. Or they have given their spirits to the world. As wee use to say in our common speech, of some men, They are given to the world. 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, and so put out of their owne disposing. 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; which may teach us to give our selves really to him in our life time; that our lives being a service to Christ, wee may comfortably die to him, and have our soules to dispose of.

The like subjection must bee shewed in all conditions whatsoever. We must bee subject to God in all conditions. If God will have mee to honour him in a meane calling, I am not mine owne, I am his, [Page 78] my life, 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. But God hath set mee in my calling, he will have mee to honour him in it. 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. 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, and protection, and provision, and direction from God. I am here by his appointment. 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 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: that wee should not dye to our selves, but to the Lord. For it is a great comfort, & a speciall duty: and therfore in a word▪ [Page 79] We cannot have a more comfortable ex­periment in all divine truths▪ It is our chiefest com­fort that God is ours, and we are his, and to im­prove it. than this, That God in Christ hath passed over himselfe to be ours, and wee have passed over our selves to him, i [...] wee have grace to doe i [...]. And then to plead, and improve it, when it is done▪ there is not a comfort of greater comprehension: and therefore the Apostle dwelleth on the poynt. No man liveth to himselfe, no man dyeth to [...] ­selfe; but we live to the Lord, and dye to the Lord. To what end is all this? but that we should settle it as a bottome, & ground of comfort and contentment, and happi­nesse, that wee are not our owne, but the Lords.

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; his, that is Lord of Lords, King of Kings, that is Lord Paramount, who will not suffer any thing to befall his Church, or any particular Christian, that shall not bee for their good: for [Page 80] he hath all power in heaven and earth for that purpose, and for ever. What a comfort is it in life, and death, in the mid­dest of oppositions here, 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. Himselfe hath conquered all, and hee will conquer all in us by little and little. What happi­nesse is it, Isay, to be under such a Lord?

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. And then, to be furnished with some maximes, and principles, to direct our lives to that scope. Where the parts are most noble, and large, there the aime, and scope, is most excellent. Now a true Christian being raised above others, hath an end [Page 82] and scope above other men; And that indeed maketh him a Christian in good earnest. When God by his Spirit disco­vers an higher excellency, then the world can affoord, and setteth our hearts to­wards it.

Now the Apostle setteth downe the scope of out whole condition both of life, Negative. and death▪ First Negatively▪ No man liveth to himselfe. No man dieth to him­selfe.

Then Affirmatively, Affirmative. Wee live to the Lord, and dye to the Lord.

And hee giveth the ground of both, Whether we live, Ground of both. or dye, we are the Lords.

If we live to the Lord, we shall have a being after life. A Christian is, when hee is not; 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. Now hee liveth, yet cannot build on life, nor any thing below, be­cause life is short and uncertaine. But this he may build on. Whether he liveth, or dy­eth, [Page 83] he is the Lords.

Now Christ is said in Scripture, to bee Lord oftener then God, Christ our Lord as the second person. because God in the second person hath appeared in our Nature, overcome all our enemies, hath triumphed, and is now in heaven in our Nature. and because Lord is a word of authority and soveraignty. And God hath made him governour of quicke and dead.

He is a Lord in regard of God the fa­ther, by Donation, Lord by do­nation. God hath given the e­lect to him before all worlds.

He is a Lord in regard of himselfe, Lord by con­quest. by conquest over the enemies of our salva­tion.

And then by Ransome. Lord by ran­some. He hath paid a price to divine justice for us. For though God gave Christ to us from all eternity, and us to Christ, yet on these tearmes, that he should ransome us. God will not have his justice a looser, therefore Christ must pay a price to divine justice, such was his mercy, and the glory of his mercy to find [Page 84] out such a way to satisfie justice, that God should dye.

No attribute of God must be a looser, Lord by satis­faction to di­vine justice. he must have the honour of all his attri­butes; 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 then he is Lord, Lord by our submission to him. by our voluntary submission to him; for we set a crowne upon his head, when wee subject our s [...]lves to him.

He is our Lord in all estates, Lord in all conditions. living, or dying. At all times, without limitation. In all conditions, whether it bee a life of prosperity, or adversity, let us dy by what manner of death soever.

And so I shewed, wee are the Lords in a double sence, In regard of our carriage to him, Lord by his care over us. and in regard of his care over us, both must be included. Wee are not the Lords onely for that hee taketh care of us, and without our service, nor that wee doe him service without his care of us; [Page 85] but hee is so our Lord, that wee have grace to acknowledge him, and he hath grace, and love, and mercie to protect, and acknowledge us both in life and death.

It is no prejudice to a Christians estate, that hee is anothers, it is the happinesse of the weake, to be under a stronger; of those that bee deficient, to bee under ful­nesse. Now there is all-sufficiencie in Christ, therefore to bee under him is our happinesse.

Give mee leave to illustrate this; Illustration. Every thing is beautifull in its owne place: things that are highest, it is fit they should bee highest; things that are lowest, it is fit they should bee lowest. If the head were not in its owne place, there would bee deformitie in the body. And so it is fit Christ should be our Lord, being God-man, and the glory of our na­ture. And it is our happines, our beauty & comelines, our safety & perfection, to bee under Christ, and to be onely under him.

[Page 86]Hee is onely larger than the soule, he is of equall continuance with the soule; 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; especially considering what a Lord he is: a Lord in­dependant, Lord of Lords, that hath all o­ther Lords at command, a bountifull and gracious Lord.

And we are not onely the Lords while we live, but when we come to dye: ther­fore wee should bee willing to dye, when our time cometh, The last end of a Christi­an is most fruitfull. yea to dye any kinde of death, because hee is Lord of quicke and dead. We should be like David, and Mo­ses, who were very fruitful towards their ends. 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.

This word Lord, implyeth, there bee some dut [...]s owing by us: wee are the [Page 87] Lords in our soules, in our bodies, in our conditions; 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: 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. But submit our very understandings, and faith to God. Wee must not bee servants of men, in our judgements, or soules, no ma [...]cipium alie­n [...] [...], as the Philosopher [...]ayth. But consider what Christ hath revealed, and let us submit to that.

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 [...], Primum mendacium. 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. For they believe God [Page 88] because men say so. It is a dangerous er­rour that runneth into practise. Popish errour. If the Church say, treason must bee done, wee must bee traytors. It is no matter what the Scripture sayth, the Pope hee is the head of the Church, and hee can dispense with what he pleaseth. 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, then let our wils bee brought into subje­ction to his will: nothing is more out of order than this will of ours; if that were once subiect to Christ, Will, the ground of controversie between God and us. all controversie betweene God and us were taken away. All the st [...]ife is, whether we shall have our wills, or he his will. The Spouse hath no will of her owne, but it is resigned to her Husband. So must wee submit our wills to Christs desire.

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 [Page 89] what hee loveth: our whole soules must be conformable to Christ.

And our bodies are wholly his too, and therefore wee must be content that our bodies should bee used as they used his body. 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: 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, yea death it selfe for Christ, because wee are Christs? it is no more than hee did for us; hee being our Lord, was abased for us in his blessed bo­dy, and flesh, and therefore shall not wee suffer for him?

So our conditions are his, suffer him therfore to cut us out a portion, to allot us any condition.

The word implyeth more particularly an application to our selves, wee are the [Page 90] Lords, and the Lord is ours.

And likewise a renunciation and seve­ring from all others, we are the Lords, and none else: the Lords, and none but the Lords: if we are any bodies else, it is in the Lord, and for the Lord.

Here is likewise a resignation, wee are the Lords, and therefore wee will give up our selves to him, with a resting in him, and high estimation of him, and glory­ing in our condition through him.

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 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.

1 First, God by his Spirit revealeth him­selfe to be ours, We are the Lords by particular application. not fully, but by letting in so much light into the soule, as may car­ry the soule to him, and makes us yeeld to him, trust in him, and cast our selves up­on him, and by doing so, wee grow into [Page 91] farther acquaintance with him; and hee honours our faith with a farther sence & assurance, that he is ours, and we are his.

There is a great deale of distance and bredth betweene the first act of faith, by which we cast our selves on Christ, and a confident perswasion that Christ is ours, Assurance a fruit of faith. and wee are his, that is a fruit of faith, and there needeth a great deale of growth be­fore we come to that.

And therefore if you aske, what doth the soule first to make Christ his owne? How the soule maketh Christ his, & the course it is to take. 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: that he is a gracious Lord, and wil forgive the sinnes of all that relye upon him. And with the acknowledging of these truths, together with the offer of mercie in Christ, there is so much sweetnesse let into the soule, as car­rieth the soule backe againe to Christ, to rest upon him. For unlesse Christ begin [Page 92] in some degree to make love to the soule, and giveth a taste of his sweetnesse, wee cannot relye upon him, nor love him, not onely because we are creatures, and hee is first, and must begin to us; but, be­cause it is the nature of a guilty soul, when it is under terrour, 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.

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. This therefore directeth what course they shall take, to get Christ, that want him. They must attend upon the blessed meanes of salvation, and then consider how farre forth they may lay claime to Christ.

1 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: and [Page 93] there is an ob [...]igation on them to thinke well of Christ for that, because hee had care of them, before they had care of themselves, by vouchsafing them the seale of Baptisme, and making them members of the visible Church.

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: and therefore it is good for such soules as are touched with sight of sinne, to gather upon Christ, and to winde about all helps they can, to worke on Christ; as the vine gathereth on the tree, it windeth about. I am born in the Church, I have been bap­tised, lived in times of the Gospell, have opportunities to heare the blessed truths, and therefore I wil have good conceits o [...] Christ, that he meaneth well to my soule.

Indeed a company of wretches, Vngodly men deny their baptisme. that rest in their baptisme, being prophane swea­rers, vile persons, abusers of their calling, or any thing, can say, are not wee baptized? [Page 94] and doe not wee come to Church? but they forget that this is an obligation on them to be good, & no excuse for them to be evil. It tieth thee to renounce that thou livest in, else thou deniest thy baptisme.

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: 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. 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. Wee must therefore give up all to God. If God bee God, All assigned to God. let us owne him. And as wee can­not serve Christ and sinne, Wee cannot serve Christ and Antichrist, we cannot comply with Christ & his enemies. Those that have the mark of the beast, absolutely cannot bee Christs, nor have communion with him, but are enemies to Christ, [Page 95] though under pretence of religion. But where a man is truly Christs, hee is none but Christs; Satan is content with any part, but Christ must have the whol heart.

Gods children have something in them, Sinne in the children of God is as a rebell; in the wicked as a Lord. that usurpeth, some corruption in them, which is not absolutely removed; but it is but a rebell, and they have an enemies minde to it, all that is contrary to Christ, is renounced, whereas in them that bee carnall, sin is as a Lord; but in Gods chil­dren, it is as a thiefe, hee is there, yet they owne him not, but get strength against him: he ruleth not there, but as a Tyrant; there is a renunciation of Lordship, and dominion of sin: 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: but make it an object of mortifica­tion. They renounce all other Lords, when all other men (that have not the spirit of Christ) are under the dominion of some reigning lusts.

[Page 96]And as it implyeth a possession, so like­wise an estimation: as God esteemeth us, so we esteem him above all: And therfore God calleth his Church, his Portion, his Iewel, Phil. 3. 8. 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 all that belongeth to Christ, he esteemeth. 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 as Thomas, My Lord & my God. This is the best evidence of a true Christian, whose estate is no way knowne better, than by his estimation. Whom have I in heaven but thee, or in [...]arth in comparison of thee? sayth David.

It implieth likewise a duty of resignation to Christ in life and death, because we are not our owne, and therefore are in all things to bee at his disposing, to bee led what way hee pleaseth, and to pursue his [Page 97] directions, though to the crossing of our corrupt nature, to be content to goe to heaven, as he will lead us, by faire wayes, or foule wayes; by faire death, or bloudy death, if by any meanes wee may attain to the resurrection of the dead, as S. Paul sayth it.

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. He will have care of us, and therefore we ought to serve him.

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; I am thine, Lord teach mee; I am thine, Lord protect me.

Avouch and make it good against the temptations of Satan, (urging thee to di­strust) I am not my owne, I am Gods, and Christs; and therefore, if thou hast a­ny thing to say to mee, goe to him that hath paid my debt. Thus plead the good­nesse and graciousnesse of God.

Plead it against temptation to sin. I am [Page 98] not mine owne, I am bought with a price. My body is not for uncleannesse, but for the Lord.

Plead it against our own Consciences in times of desertion, search narrowly wha [...] we have of Christs in us, and doe not ca­vill against our selves too much in times of temptation. If wee have but desires of the soule to God, lose not any thing that is good: if I renounce my interest in Christ, I am where the Divell would have me; then hee can doe any thing with us. And therefore plead it against our owne distastfull hearts, in times of darknesse. I give my selfe to him, and my desires are to him, my faith is little, but yet something, my love is litle, but yet I love the Lord, I believe, help my unbeli [...]f. We must take no­tice of any thing Christ hath wrought in our spirits, that we may implead our inte­rest on all occasions: for if wee yeeld to despairing hearts in times of temptations, we are gone. A Christians duty in time of desertion. Therefore say with Ioh, If thou kill me, I wil trust thee. Lye at Christs [Page 99] feet; if thou wilt damne me, so it is, I will lye here, and wait here. For if I have not present audience, I shall have it, God wai­ [...]eth to doe them good that wait for him. Hee will try our spirits whether wee will take a seeming repulse: therfore we must (as the woman of Samaria) grow on Christ, and catch at his words. And as the servants of Benhadad, who retorted on A­hab presently, Thy servant Benhadad. 1 King [...] 20 [...] 33.

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, if we have any losse, or crosses, yet the soul can say, Christ is mine, and I am Christs. Though a man taking a journey lose things of lesse value, yet if he hath a pearl left him, he is content: for hee hath that that will make him a man.

And therefore be not much disconso­late for any crosses. Grieve for nothing but the losse of Christ. They cannot take a­way my Christ, my promises, the com­forts of the Spirit, I have a Christ, and in him all that shall be for my good.

[Page 100]Improve it in all opposition of flesh and bloud: hell, and the instruments of hell, Satan and wicked men, they are mine e [...]nemies; but it Christ be my friend, it mat­ters not, Christ can make our enemies our friends.

And all things are ours, Hee that hath Christ hath all things. if we be Christs, we have a general charter; things to come are ours, life ours, death ours: and there­fore if wee be Christs, make use of him.

As it is basenesse of spirit, to rest in any thing in the world but Christ, so it is basenesse of spirit for us that are Christs, to bee dejected for any thing in the world: 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. But we are sure of him, For in life and death, wee are the Lords.

And therefore let us hence answere all objections. Oh that we should have such grounds of comfort and stabilitie, and yet [Page 101] make no more use of them! I [...] these things were fresh in our thoughts, nothing would [...]iscourage us.

If you ask [...], Question. how shal we know in par­ticular, that it is so indeed, that wee are Ch [...]st [...]?

I answer, Answer. if we have given our selves to him by a contract of our owne, How to know our selves to bee in Christ. if wee bee married to him, you know mariage must have consent of both parties. Those that give not themselves up to Christ, to bee his, they are not his. They that live under the power of any sin against conscience, as their Lord, that love any thing better than Christ, and will not part with it for Christs sake, Christ is not theirs, for they bee ingaged another away.

Againe, if we live to Christ, we are sure 2 wee are his: if wee [...]oe not live to Christ, we are not his. If Christ be ours, as the life which we live is his, so our course of li­ving will bee to him: wee shall direct all our courses to him, making him our last end▪ and therefore if we will know whe­ther [Page 102] 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. Selfe-deniall argueth the subjection of our hearts to Christ. Self-deniall, and ha [...]red of all things in cōparison of Christ, argueth an interest in him. 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.

For when sin, and other withdrawings from Christ, are to be di [...]erted, first there is much adoe in the understanding, with reason.

Have I reason to doe this? well if my judgement say it is good, yet my wil saith it is better to have my will, than to yeeld to God, though I hazard the ruine of my selfe. Oh this is a fatall naughty disposi­tion, and a signe of ruine: yet the reputed happinesse of many men, consisteth in [Page 103] their chiefe misery.

Again, good things first coming to the judgement, are there repulsed. But if they come to the will, there they be more op­posed. And then the affections make a stirre, and bu [...]sle, love and hatred, and in­gagements to worldly things, and all to hinder our claime and interest to C [...]rist. But hee must bee set up in place of selfe­love, before hee can say, Christ is mine, and I am Christs, and that is an hard mat­ter. Therefore let us consider what our aime and scope is.

In a word, if we be Christs, undoubted­ly we will side with Christ, 2 Kings 9. 32. Who is on my side, who? sayth Iehu? In ill, 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 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. It Christ will owne us, we [Page 104] shall own him: Who denieth Christ here, shall bee deni­ed by him in heaven. if we be ashamed of him, he will bee ashamed of us, at the day of judgement.

They that for hope of preferment, and to be some body in the world, can crosse their own consciences, & Christ in their consciences, by doing that which by his spirit he telleth them is naught; are they Christs, when they set up selfe as an Idoll above Christ, and side with the world, and the flesh against Christ?

Againe, A note of a true Christi­an. 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: it is a rich claime, and there will bee spirituall wisedome, where there is this interest to implead and im­prove it: it is not given to lye dormant, but grace is given with it, to improve it, and live upon it. 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 [Page 105] Lord, it is sweet to him; because he is the Lords, and the Lord is his.

This is contrary to the disposition of that generation that can cunningly de­spi [...]e persons, and causes, if they see any thing in them opposite to their own base courses and lusts.

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. The Spirit will witnesse an interest, The Spirit witnesseth our interest in Christ. and fit and sanctifie the soule, as a gracious vessell for Christs service here, and for glory hereafter. 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: for the spirit frameth him [...] a connaturall dis­position to Christ, and all that is Christs. They love his wayes, and government. A gracious man would not bee under an­other government than Christs, if hee were to choose. He hath made his choyce indecd; but if hee were to choose, hee [Page 106] would have Christs government, because he findeth a sweetnes in it, and a suitable­nesse to the dignitie of it. A gracious man most of all enjoyeth himselfe. A man never findeth himsel [...]e more himselfe, than when he is most gracious.

Carnall men, though they submit to ourward meanes, yet they cast away the bond of Christ, Psalm. 2. they cannot endure the yoke; but they that are Christs, have a connaturall disposition to the govern­ment of Christ. And they complaine to Christ of other Lords. Other Lords rule me: this lust reignes in me, Lord subdue it, Though sin be in a Chri­stian, yet it reigneth not. claime thine owne interest, let nothing rule in me, but thy Spirit. I am weary of my inclinations to this and that lust. And so there is a conflict ever maintained.

To stirre us up in a word to labour to be more under the government of Christ, and to get assurance of it, let us consider if we be not Christs, who [...]e are we? There is but two kingdomes, if Christ rules us not, the Divel and the world must rule us.

And what kinde of subjection is it, to [Page 107] bee subject to our owne lusts? to a dam­ned world, and to Satan? is it not to bee ruled by our enemies? and base enemies. Our lusts are baser than the divel himsel [...]. For the Divel is a substance, and ruleth by them. The Divell ruleth by sin. 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: and all the fruits wee have by their service, is shame, and griefe, at the best, 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: 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.

I beseech you seriously consider of it, and put this qu [...]re to your soules; I have lived in such and such a sin, but what is the fruit of it? The best is shame, if I am [Page 108] not ashamed here, it will end in eternall shame. So that it is a sweet thing to be un­der the government of Christ. It is utile dominium, a dominion for our good.

And lest we should be discouraged, Caveat to avoyd temp­tation. take heed of all temp [...]ations, that withdraw us from the love of Christs government, be­cause our nature is opposite to this yoke. If they seaze upon us, wee shall be great losers by them in our reputation, and in much of that comfort, which otherwise we might have gotten.

Beloved, you shall lose nothing by Christ. 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. No man ever lost by the service of Christ. let a man lay beginning [...]nd end together, and tell me, if he hath gotten any thing by serving his lusts: for God payeth him home here, in much terrour of consci­ence and crosses, and losses at the end, be­sides hell hereafter, though at first hee en­joy some seeming comfort.

[Page 109]And therefore lay it as a Principle, That Gods service is the best and most profitable service.

I but it appeareth to the view of the world, Object. that they that sticke close to Christ, and will disclaime all for a good conscience, fall into this and that misery,

First, the reason is, because they bee not 1 good enough, Answer. it may be they be negligent in the service of Christ, Complaints arise from our owne negli­gence. and therfore God will purge them, and make them better, and will try their graces, that they may know themselves the better,

Secondly, one maine end is, indeed 2 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, and breake with any man that they may please the Lord.

Thirdly, if wee serve Christ, hee will 3 speake to our consciences, that it is not in vaine to serve him, howsoever things fall [Page 110] out in the world▪ Christs go­vernment is mysticall. I confesse there is a mystery in Christs government, which we must take notice of; wee can give no reason why his enemies should so reigne, & his church be put under hatches. Only in generall we know, that all this in con­clusion shal serve for the Churches good. And all shall worke for the best to them that love God. God is all this while a work­ing the Churches good, and the enemies ruine, though wee see not the mysterie of Christs kingdome.

I beseech you labour to make a good use of this, Vse of exhor­tation to get under Christs government. get under Christs govern­ment, 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 I owe n [...]thing to any but to Christ; therefore not to sinne, or my selfe. All my debt is to the Spirit, and to Christ, therefore I will sow to the Spirit, not to the flesh. I am bought with a price, my libertie cost Christ deare, therefore I will dye ho­norably, rather than prostitute my selfe [Page 111] to any base courses. Thus wee should have high thoughts of our selves. And upon all temptations suggested to us, make use of this consideration, That wee are not our owne, but Christs.