The Christians End, Sermon 3
THE THIRD SERMON.
ROM. 14. 7, 8.
None of us liveth to himself, and none of us dyeth to himself, for whether we live, we live unto the Lord, and whether we die, we die unto the Lord: Whether we live, therefore, or die, we are the Lords.
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 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.
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 onelyonly 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 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 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 onelyonly 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 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 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 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 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 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 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 onelyonly 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 onelyonly 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 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 onelyonly 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 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.
But to give you some directions, how to live not to our selves, but to live and die to the Lord.
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.
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 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 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 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 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 onelyonly, 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 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.
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▪ 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 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.