Three Treatises to Awaken Secure Sinners, Sermon 1 – Title page 2

Three Treatises to Awaken Secure Sinners · Sermon 1 – Title page 2

p. 1A Sermon of the Abſolute Dominion of God-Redeemer; And the neceſſity of being Devoted and Living to him.

1 Cor. 6. 19, 20.

—And ye are not your own, for ye are bought with a price, therefore glorifie God in your body, and in your ſpirit, which are Gods.

FUndamentals in Religion are the life of the ſuperſtructure. Like the Vitals and Naturals in the body, which are firſt neceſſary for themſelves, and then alſo for the quickning and nouriſhing of the reſt: there being no life or growth of the inferiour parts, but what they do receive from the powers of theſe; its but a dead diſcourſe which is not animated by theſe greater Truths, what ever the bulk of its materials may conſiſt p. 2of. The frequent repetition therefore of theſe, is an excuſable as frequent preaching. And they that nauſeate it as loathſome battologie, do love Novelty better then Verity, and playing with words to pleaſe the fancy, rather then cloſing with Chriſt to ſave the ſoul. And as it is the chief part of the cure in moſt external maladies to corroborate the vital and natural powers, which then will do the work themſelves; ſo is it the moſt effectual courſe, for the cure of particular miſcarriages in mens lives, to further the main work of grace upon their hearts: could we make men better Chriſtians, it would do much to make them better Magiſtrates, Councellors, Jurers, Witneſſes, Subjects, Neighbours, &c. And this muſt be done by the deeper impreſs of thoſe vitall Truths, and the Good in them exhibited, which are adaequate objects of our vital graces. Could we help you to wind up the ſpring of faith, and ſo move the firſt wheel of Chriſtian Love, we ſhould find it the readieſt and ſureſt means to move the inferior wheels of duty. The flaws and irregular motions without, do ſhew that ſomething is amiſs within; which if we could rectifie, we might the eaſier mend the reſt: I ſhall ſuppoſe therefore that I need no more apologie for chuſing ſuch a ſubject at ſuch a ſeaſon as this, then for bringing bread to a feaſt. And if I medicate p. 3the brain and heart, for the curing of ſenſleſs Paralytick members, or the inordinate Convulſive motions of any hearers, I have the warrant of the Apoſtles example in my Text. Among other great enormities in the Church of Corinth, he had theſe three to reprehend and heal: Firſt their ſidings and diviſions occaſioned by ſome factious ſelf-ſeeking teachers. Secondly, their perſonal contentions by Lawſuites, and that before unbelieving Judges. Thirdly, the foul ſin of fornication, which ſome among them had faln into; the great cure which he uſeth to all theſe and more eſpecially to the laſt, is the urging of theſe great foundation Truths; whereof one is in the words before my text; viz. the Right of the Holy Ghoſt; the other in the words of my Text; which contains firſt A denial of any Right of propriety in themſelves. Secondly, An aſſerting of Chriſts propriety in them. Thirdly, the proof of this from his purchaſe, which is the Title. Fourthly, their duty concluded from the former premiſes; which is to glorfie God, and that with the whole man; with the ſpirit, becauſe God is a ſpirit, and loaths hypocriſie; with the body, which is particularly mentioned, becauſe it ſeems they were encouraged to fornication by ſuch conceits, that it was but an act of the fleſh and not of the minde, and therefore as p. 4they thought the ſmaler ſin. The Apoſtles words from laſt to Firſt, according to the order of Intention, do expreſs, firſt mans duty, to glorifie God with ſoul and body, and not to ſerve our luſts! Secondly, the great fundamental obligation to this duty, Gods dominion or propriety. 3^ly. The foundation of that Dominion, Chriſts purchaſe; according to the order of execution from firſt to laſt, theſe three great fundamentals of our religion, lie thus. Firſt Chriſts purchaſe. Secondly, Gods propriety thence ariſing. Thirdly, mans duty, wholly to glorifie God, ariſing from both The argument lies thus. They that are not their own, but wholly Gods, ſhould wholly glorifie God, aud not ſerve their luſts: but you are not your own, but wholly Gods: therefore you ſhould wholly glorifie God & not ſerve your luſts. The major is clear by the common light of nature. Every one ſhould have the uſe of their own. The Minor is proved thus. They that are bought with a price are not their own, but his that bought them; but you are bought with a price: therefore, &c. For the meaning of the terms briefly: [foreign] veſtri, as the vulgar; veſtri juris, as Beza and others; is moſt fitly expreſſed by our Engliſh-[your own] [ye are bought:] a Synecdoche generis, ſaith Piſcator; for [ye are redeemed] [with a price] There is no buying without a p. 5price: This therefore is an Emphaticall Pleonaſmus, as Beza, Piſcator, and others: as to ſee with the eyes, to hear with the ears: Or elſe [a price] is put for [a great price] as Calvin, Peter Martyr, and Piſcator rather thinks: And therefore the Vulgar adds the Epithet [magno] & the Arabick [pretioſo] as Beza notes; as agreeing to that of 1 Pet. 1. 18. I ſee not but we may ſupoſe the Apoſtle to reſpect both the purchaſe and the greatneſs of the price; as Grotius and ſome others do, [Glorifie God] that is, by uſing your bodies and ſouls wholly for him, and abſtaining from thoſe luſts which do diſhonour him. The Vulgar adds [& portate] q. d. beare God about in your hearts, and let his ſpirit dwell with you inſtead of luſt. But this addition is contrary to all our Greek Copies. Grotius thinks that ſome Copies had [foreign] and thence ſome unskillful ſcribe did put [foreign] however it ſeems that reading was very antient, when not only Auſtin. but Cyprian and Tertullian followed it, as Beza noteth. The laſt words [and in your ſpirit, which are Gods] are out of all the old Latin Traſlations, and therefore its like out of the Greek, which they uſed: But they are in all the preſent Greek Copies, except our M. S. as alſo in the Syriack and Arabick verſion.

The reſt of the explication ſhall follow the p. 6Doctrines, which are theſe.

Doct. 1. We are bought with a price.

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

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

The Points that need explication are theſe.

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

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

Thirdly, How we are not our own.

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

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

Firſt, For the firſt of theſe, whether buying, here be taken properly or Metaphorically, I will not now, enquire.

Firſt, mankind by ſin became guilty of death, liable to Gods wrath, and a ſlave to Satan, and his own luſts. The ſentence in part was paſt and execution begun, the reſt would have p. 7followed, if not prevented. This is the bondage from which we are redeemed.

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

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

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

2. Next let us conſider, how we are Gods p. 8upon the Title of this purchaſe. By [God] here is meant both the Son, who being God, hath procured a right in us by his Redemption; and alſo the Father, who ſent his Son, and redeemed us by him, and to whom it was that the Son redeemed us Rev. 5. 9. Thou haſt redeemed us to God by thy Blood. In one word, it is God as Redeemer, the manhood alſo of the ſecond perſon included, that hath purchaſed this right. Here you muſt obſerve that God as Creator had a plenary Right of propriety and Government, on which he founded the Law of works that then was. This right he hath not loſt: Our fall did loſe our Right in him, but could not deſtroy his right in us. Becauſe it deſtroyed our right, therefore the promiſſory part of that Law was immediately thereupon diſſolved, or ceaſed through our incapacity (and therefore Divines ſay, that as a Covenant it ceaſed) but becauſe it deſtroyed not Gods Right, therefore the prec…ptive, and penall parts of that Law do ſtill remain. But how remain? In their being: but not alone, or without remedy. For the Son of God became a ſacrifice in our ſtead; not that we might abſolutely, immediately, or ipſo facto, be fully delivered, or that any man ſhould ab ipſa hoſtia from the very ſacrifice as made, have a right to the great benefits of perſonall plenary Reconciliation p. 9and Remiſſion, and everlaſting life; but that the neceſſity of periſhing through the unſatisfiedneſs of juſtice for the alone offences againſt the Law of works being removed from mankind they might all be delivered up to him as Proprietary & Rector, that he might rule them as his redeemed ones, and make for them ſuch new Laws of grace, for the conveyances of his benefits, as might demonſtrate the wiſdom and mercy of our Redeemer, and be moſt ſuitable to his ends. The world is now morall▪ dead in ſin, though naturally alive. Chriſt hath redeemed them, but will cure them by the actuall conveyance of the benefits of Redemption, or no at all He hath undertaken to this end, himſelf to be their Phyſitian, to cure all that will come to him, and take him ſo to be, and truſt him, and obey him in the Application of his Medicines. He hath erected an Hoſpitall. his Church to this end; and commanded all to come into this Ark. Thoſe that are far diſtant, he firſt commandeth to come nearer; and thoſe that are neare, he inviteth to come in. Too many do refuſe and periſh in their refuſall. He will not ſuffer all to do ſo, but mercifully boweth the wills of his Elect, and by an inſuperable powerfull drawing, compells them to come in. You may ſee then that here is a Novum us & Dominii & Imperii, a new right of Propriety p. 10and rule, founded on the new bottom of Redemption: But that this doth not deſtroy the old which was founded on Creation; but is in the very nature and uſe of it, an emendative addition. Redemption is to mend the Creature, not of any defect that was left in the Creation, but from the ruine which came by our defacing tranſgreſſion. The Law of grace upon this Redemption, is ſuperadded to the Law of nature given on the Creation: not to amend any imperfections in that Law, but to ſave the ſinner from its unſufferable penalty, by diſſolving its obligation of him thereto And thus in its nature and uſe it is a remedying Law. And ſo you may ſee that Chriſt is now the Owner, and by right the Governor of the whole world, on the Title of redemption, as God before was, and ſtill is on the Title of Creation.

3. By this you may alſo percive in whit ſenſe, we are not our own. In the ſtricteſt ſence there is no proprietary, or abſolute Lord in the world but God. No man can ſay this is fully and ſtrictly mine. God gives us indeed whatever we enjoy; but his giving is not as mans: we part with out Propriety in that which which we give: but God gives nothing ſo. His giving to us makes it not the leſs his own. As a man giveth his goods to his ſteward to diſpoſe of for his uſe, or inſtruments to his ſervant to do his work with, p. 11ſo God giveth his benefits to us. Or at the utmoſt, as you give cloathes to your child, which are more yours ſtill then his, and you may take them away at your pleaſure. I confeſs when God hath told us that he will not take them away, he is as it were obliged in fidelity to continue them, but yet doth not hereby let go his propriety. And ſo Chriſt bids us call no man on Earth Father, that is, our abſolute Lord or Ruler, becauſe we have but one ſuch maſter, who is in Heaven. Mat. 23. 7, 8, 9, 10. So that you may ſee by this, what Propriety is left us, and what right we have to our ſelves, and our Poſſeſſions: Even ſuch as a ſteward in his Maſters goods; or a ſervant in his tools, or a child in his coat, which is a propriety improper, ſubordinate and ſecundum quid, and will ſecure us againſt the uſurpation of another: One ſervant may not take his fellows inſtrument from him, nor one child his brothers coat from him, without the Parents or Maſters conſent. They have them for their uſe, though not the full propriety: It may be called a propriety in reſpect to our fellow ſervant, though it be not properly ſo as we ſtand in reſpect to God. We have right enough to conſute the Leveller: but not to exempt either us or ours from the claim and uſe of our abſolute Lord.

4. For the fourth Queſtion, What it is to p. 12glorifie God in body, and ſpirit, I anſwer in a word: It is, when upon true believing apprehenſions of his right to us, and of our great obligations to him as our Redeemer, we heartily and unfeignedly devote our ſelves to him, and live as a people ſo devoted; ſo bending the chiefeſt of our care and ſtudy, how to pleaſe him in exacteſt obedience, that the glory of his mercy and holineſs, and of his wiſe and righteous Laws, may be ſeen in our converſations; and that the holy conformity of our lives to theſe Lawes, may ſhew that there is the like conformity in our minds, and that they are written in our hearts; when the exellency of the Chriſtian Religion is ſo appareut in the excellency of our lives, cauſing us to do that which no others can imitate, that the luſtre of our good works may ſhine before men, and cauſe them to glorifie our Father in Heaven. To conclude, when we ſtill reſpect God as our only Soveragin, and Chriſt as our Redeemer, and his Spirit as our Sanctifier, and his Law as our Rule; that the doing of his will, and the denying, of our own, is the daily work of our lives, and the promoting of his bleſſed ends is our end▪ this is the glorifying of God that hath Redeemed us.

5. The laſt queſtion is, who they be that are & may be urged to glorifie God on this ground, that the hath bought them? Doubtleſs, only p. 13thoſe whom he hath bought: but who are thoſe? It diſcourageth me to tell you, becauſe among the godly, it is a controverſie; but if they will controvert points of ſuch great moment, they cannot diſoblige or excuſe us from preaching them. Among the variety of mens opinions, it is ſafe to ſpeak in the Language of the holy Ghoſt, and accordingly to believe, viz that [as by the offence of one, Judgement came upon all men to condemnation, even ſo by the righteouſneſs of one, the free gift came upon all men to Juſtification of life, Rom. 5. 8.] And that he gave himſelf a ran…ome for all, and is the only Mediator between God and man. 1 Tim. 2. 5, 6. That he is the propitiation for our ſins, and not for ours only, but alſo for the ſins of the whole world. 1 John 2. 2. That God is the Saviour of all men, eſpecially of thoſe that believe. 1 Tim. 4. 10. That he is the Saviour of the world. John 4. 42. 1 John 4. 14. 15. That he taſteth death for every man. Heb. 2. 9. with many the like. It is very ſad to conſider, how mens unskilfulneſs to reconcile Gods general grace with his ſpecial, and to aſſign to each its proper part, hath made the Pelagians and their Succeſſors to deny the ſpecial grace, and too many of late, no leſs dangerouſly to deny the general grace; and what contentions theſe two p. 14errroneous parties have maintained, and ſtill maintain in the Church, and how few obſerve or follow that true and ſober mean which Auſtin the Maul of the Pelagians; and his ſcholars Proſper and Fulgentius walked in! If when our dark confuſed heads are unable to aſſign each truth its place, and rightly to order each wheel, and pin in the admirable fabrick of Gods Revelations, we ſhall therefore fall a wrangling againſt them, and reject them, we may then be drawn to blaſpheme the Trinity, to reject either Chriſts humane nature or his Divine; and what truth ſhall we not be in danger to loſe? ſo think this general grace to be inconſiſtent with the ſpecial, is no wiſer then to think the foundation inconſiſtent with the Fabrick that is built thereupon; and that the builders themſelves ſhould have ſuch thoughts, is a matter of compaſſionate conſideration to the friends of the Church. Doubtleſs Chriſt dyed not for all alike, nor with equal intentions of ſaving them; and yet he hath born the ſins of all men on the Croſs, and was a ſacrifice, propitiation and ranſom for all. Even they that bring in damnable hereſies, deny the Lord that bought them, and bring on themſelves ſwift deſtruction. 2 Pet. 2. 1. God ſent not his Son into the world, to condemn the world, but that the world through him might be ſaved. p. 15He that believeth on him is not condemned; but he that believeth not, is condemned already, becauſe he hath not believed in the name of the only begootten Son of God. And this is the condemnation, that light is come into the world, and men loved darkneſs rather then light, becauſe their deeds were evil. John 3. 17, 18, 19. I doubt not but my Text doth warrant me to tell you all, that you are not your own, but are bought with a price, and therefore muſt glorifie him that bought you: And I am very confident, that if any one at judgement will be the advocate of an unbeliever, and ſay he deſerves not a ſorer puniſhment for ſinning againſt the Lord that bought him, his plea will not be taken: Or, if any ſuch would comfort the conſciences in Hell or go about to cure them of ſo much of their torment, by telling them, that they never ſinned againſt one that redeemed them, nor ever rejected the blood of Chriſt ſhed for them, and therefore need not accuſe themſelves of any ſuch ſin, thoſe poor ſinners would not be able to believe them. If it be only the Elect with whom we muſt thus argue [you are not your own. you are bought with a price, therefore glorifie God] then can we truly plead thus with none till we know them to be Elect; which will not be in this world. I do not think Paul knew them all to be Elect that p. 16he wrote to; I mean, abſolutely choſen to ſalvation; nor do I think he would ſo peremptorily affirm them to be bought with a price, who were fornicators, defrauders, contentious, drunk at the Lords ſupper, &c. and from hence have argued againſt their ſins, if he had taken this for a Priviledge proper to the elect. I had rather ſay to ſcandalous ſinners [you are bought with a price, therefore glorifie God] then [you are abſolutely elect to ſalvation, therefore glorifie God.] And I believe, that as it is the ſin of Apoſtates to [Crucifie to themſelves the Son of God afreſh] Heb. 6. 5, 6. So is it their miſery that [there remaineth no more ſacrifice for ſins, but a certain fearful looking for of judgement, and fiery indignation which ſhall devour the adverſaries, becauſe they have trodden under foot the Son of God, and counted the blood of the Covenant wherewith they were ſanctified an unholy thing. Heb. 10. 26, 27, 28. Laſtly, I judge it alſo a good argument to draw us from offending others, and occaſioning their ſin, that [through us, our weak Brother ſhall periſh for whom Chriſt dyed. 1 Cor. 8. 3.] So much for explication.

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

Vſe. In applying theſe very uſefull truths, would time permit, I ſhould begin at the Intellect, with a confutation of divers contrary errors, and a collection of many obſervable Conſectaries. It would go better with all Common-wealths p. 18and Princes on Earth, if they well conſidered, that the abſolute Propriety and Soveraignty of God-Redeemer, is the Baſis of all lawfull Societies and Governments: and that no man hath any abſolute Propriety, but only the uſe of the Talents that God doth entruſt him with: that the ſoveraignty of the Creature is but Analogical, ſecundum quid; improper, and ſubordinate to God the proper Sovereign; that it belongs to him to appoint his inferior Officers; that there is no power but from God; and that he giveth none againſt himſelf; that a Theocracy is the Government that muſt be deſired and ſubmitted to, whether the ſubordinate part be Monarchical, Arriſtocratical, or Democratical: and the rejecting of this was the Iſraelites ſin, in chooſing them a King; that it is ſtill poſſible and neceſſary to live under this Theocracy, though the Adminiſtration be not by ſuch extraordinary means as among the Iſraelites; that all humane Laws are but by-Laws ſubordinate to God. How far his Laws muſt take place in all Governments: How far thoſe Laws of men are ipſo facto Null, that are unqueſtionably deſtructive of the Laws of God: How far they that are not their own, may give Authority to others; and what aſpect theſe Principles have upon Liberty in that latitude as it is taken by ſome, and upon p. 19the Authority of the multitude, eſpecially in Church-Government; ſhould I ſtand on theſe and other the like Conſequents, which theſe Fundamentals in hand might lead us to diſcuſs, I ſhould prevent that more ſeaſonable application which I in tend, and perhaps be thought in ſome of them to meddle beyond my bounds. I'le only ſay, That God is the firſt and the laſt, in our Ethicks and Politicks, as well as in our Phyſicks; that as there is ho Creature which he made not, ſo it is no good right of Property or Government which he ſome way gives not; that all Commonwealths not built on this foundation are as Caſtles in the air, or as childrens tottering ſtructures, which in the very framing are prepared for their ruine, and ſtrictly are no Commonwealths at all; and thoſe Governors that rule no more for God then for themſelves, ſhall be dealt with as Traitors to the Univerſal Soveraign. Thus far at leaſt muſt our Politicks be Divine, unleſs we will be meet confederate Rebels.

But it is yet a cloſer application which I intend. Though we are, not our own, yet every mans welfare ſhould he ſo dear to himſelf, that methinks every man of you ſhould preſently enquire how far you are concerned, in the buſineſs which we have in hand. I'le tell you how far. The Caſe here deſcribed is all our own. p. 20We are bought with a price, and therefore not our own, and therefore muſt live to him that bought us. We muſt do it, or elſe we violate our Allegiance, aud are Traitors to our Redeemer. We muſt do it, or elſe we ſhall periſh as deſpiſers of his blood. It is no matter of indifferency, nor a duty which may be diſpenced with. That God who is our Owner by Creation and Redemption,, and who doth hitherto keep our ſouls in theſe bodies by whoſe meer will and power you are all here alive before him this day, will ſhortly call you before his bar, where theſe matters will be more ſeriouſly and ſearchingly enquired after. The great, Queſtion of the day will then be this, Whether you have bin heartily devoted to your Redeemer, and lived to him? or to your carnal ſelves? Upon the reſolution of this Queſtion, your everlaſting Salvation or Damnation will depend. What think you then? Should not this Queſtion be now put home, by every rational Hearer to his own heart? But I ſuppoſe ſome will ſay, There is no man that wholly lives to God, for all are ſinners: how then can our Salvation depend ſo much on this? I anſwer in a word: Though no man pay God all that he oweth him, yet no man ſhall be ſaved, that giveth him not the preheminence. He will own none as true Subjects, that do not cordially own him in p. 21his Soveraignty. Be it known to you all, there ſhall not a man of you enter into his kingdom, nor ever ſee his face in peace, that giveth him not the cheifeſt room in your hearts, and maketh not his work your cheifeſt buſineſs. He will be no underling or ſervant to your fleſh. He will be ſerved with the Beſt, if he cannot have All And in this ſenſe it is that I ſay the Queſtion will be put, in that great day, by the Judge of all, Whether God or our carnal ſelves were preferred? and whether we lived to him that bought us, or to our fleſh? Beloved Hearers! I will not ask you whether you indeed believe that there will be ſuch a day, I will take it for granted, while you call your ſelves Ch…iſtians, much leſs will I queſtion whether you would then be ſaved or condemned. Nature will not ſuffer you to be willing of ſuch a miſery, though corruption make you too willing of the cauſe. But the Common ſtupidity of the world doth perſwade me to ask you this, Whether you think it meet that men who muſt be ſo ſolemnly examined upon this Point, and whoſe life or death depends on the deciſion, ſhould not examine themſelves on it beforehand, and well conſider what anſwer they muſt then make? and whether any pains can be too great in ſo needfull a work? and whether he that miſcarrieth to ſave a labour, do not madly p. 22betray his ſoul unto perdition? as if ſuch rational diligence were worſe then Hell, or his preſent carnal eaſe were more deſirable then his Salvation. Let us then rouſe up our ſelves Brethren, in the fear of God, and make this a day of judgement to our ſelves. Let us know whether we are Children of Life or of Dea…h. O how can a man that is well in his wits, enjoy with any comfort the things of this world, before he know, at leaſt in probability, what he ſhall enjoy in the next! How can men go cheerfully up and down about the buſineſs of this life, before they have faithfully laboured to make ſure, that it ſhall go well with them in the life to come! That we may now know this without deceit, let us all as in the preſence of the Living God, lay bare our hearts, examine them, and judge them, by this portion of his word according to the evidence.

7. Whoever he be that takes not himſelf for his own, but lives to his Redeemer, he is one that hath found himſelf really undone, and hath unfeignedly confeſſed the forfeiture of his Salvation; and finding that Redemption hath been made by Chriſt, and that there is hope and life to be had in him, and none but in him, as he gladly receives the tidings, ſo he carefully acknowledgeth the right of his Redeemer, and in a ſober, deliberate and voluntary Covetant renounceth p. 23the world, the fleſh and the Devill, and reſigneth up himſelf to Chriſt as his due. He ſaith [Lord, I have too long ſerved thine Enemies and mine own; by cleaving to my ſelf, and forſaking God, I have loſt both my ſelf and God. Wilt thou be my Saviour and the Phyſitian of my ſoul, and waſh me with thy blood, and repair the ruins of my ſoul by thy ſpirit, and I am willing to be thine; I yield up myſelf to the conduct of thy grace, to be ſaved in thy way, and fitted for thy ſervice, and live to God from whom I have revolted.] This is the Caſe of all that are ſincere.

By many Scriptures we might quickly confirm this, if it were lyable to queſtion. Luke 14. 25, 26. If any man come to me, and hate not his Father, and Mother, and Wife And Children, and Brethren and Siſters and his own life alſo, he cannot be my Diſciple; and whoſoever doth not bear his Croſs and come after me, cannot be my Diſciple; So ver. 33. Whoſoever he be of you that forſaketh not all that he hath, he cannot be my Diſciple; which is expounded, Mat. 10. 37. He that loveth Father or Mother more then me, is not worthy of me. Mat. 16. 24. If any man will come after me, let him deny himſelf, and take up his Croſs, and follow me; for whoſoever will ſave his life ſhall loſe it; and whoſoever will loſe his life for my ſake ſhall finde it. Pſal. 73. 25, 26, 27. Whom p. 24have I in heaven but thee? and there is none upon earth that I deſire beſides thee, Pſal. 16. 5. The Lord is the Portion of mine Inheritance, &c. Heb. 11. 24, 25, 26. Moſes refuſed honor, choſe rather to ſuffer affliction with the People of God, then to enjoy the pleaſures of ſin for a ſeaſon; eſteeming the reproacb of Chriſt greater riches then the treasures of Egypt; for he had reſpect to the recompence of the reward. I forbear citing more, the caſe being ſo evident, that God is ſet higheſt in the heart of every ſound Believer, they being in Covenant reſigned to him as his Own. On the contrary, moſt of the unſanctified are Chriſtians but in name, becauſe they were educated to this profeſſion, & it is the common Religion of the Country where they live, and they hear none make queſtion of it; or if they do, it is to their own diſgrace, the name of Chriſt having got this advantage to be everywhere among us well ſpoken of even by thoſe that ſhall periſh for neglecting him and his Laws. Theſe men have reſigned their names to Chriſt, but reſerved their hearts to fleſh pleaſing vanities. Or if under Conviction aud terror of Conſcience, they do make any reſignation of their ſouls to Chriſt, it comes ſhort of the true reſignation of the ſanctfied in theſe particulars.

1. It is a firm and rooted belief of the Goſpel which is the cauſe of ſincere resignation to p. 25Chriſt. …ney are ſo fully perſwaded of the truth of thoſe things which Chriſt hath done, and promiſed to do hereafter, that they will venture all that they have in this world, and their everlaſting ſtate upon it: Wheras the belief of ſelf-d…ceivers is only ſuperficial, ſtaggering, not rooted and will not carry them to ſuch adventures. Mat. 13. 2l, 22, 23.

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

3. Sincere ſelf-reſignation is a departing from our carnal ſelves and all Creatures as they ſtand in competition with Chriſt for our hearts; and ſo it containeth a Crncifying of the fleſh, and mortification of all its luſts. Gal. 5. 24. Rom. 8 1. to 14. There is a hearty renouncing of former contrad ctory Intereſts and delights, that Chriſt may be ſet higheſt and chiefly delighted in. But ſelf deceivers are never truly mortified, when they ſeem to devote p. 26themſelves moſt ſeriouſly to Chriſt: there is a contrary prevailing Intereſt in their minds; their fleſhly felicity is nearer to their hearts, and this world is never unfeignedly renounced.

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

5. Sincere reſignation is abſolute and unreſerved. Such do not Capitulate and condition with Chriſt [I will be thine ſo far, and no further; ſo thou wilt but ſave my eſtate, or credit, or liſe.] But ſelf-deceivers have ever ſuch Reſerves in their hearts, though they do not expreſs them, nor perhaps themſelves diſcern them. They have ſecret Limitations, Exceptions and Conditions: they have ever a ſalve for their worldly ſafety or felicity, and will rather venture upon a threatned Miſery which they ſee not, though everlaſting, then upon a certain Temporary miſery which they ſee. Theſe deep Reſerves are the ſoul of Hypocriſy.

p. 276. Sincere ſelf-reſignation is fixed and habituate; it is not forced by a moving Sermon, or a dangerous ſickneſs, and then forgotten and laid aſide; but it is become a fixed habit in the ſoul; it is otherwiſe with ſelf-deceivers; Though they will oblige themſelves to Chriſt with vows in a time of fear and danger, yet ſo looſe is the knot, that when the danger ſeems over, their bonds fall off. Its one thing to be affrighted, and another to have the heart quite changed and renewed. Its one thing to hire our ſelves with a Maſter in our neceſſities, and then ſerve our ſelves, or run away; and another thing to nail our ears to his door, and ſay, I love thee, and therefore will uot depart.

So much for the firſt mark of one that lives not as his own, but as Gods, to wit, sincere ſelf-reſignation.

The ſecond is this.

2. As the heart is thus devoted to God, ſo alſo is the life, where men do truly take themſelves for his: And that will appear in theſe three particulars.

1. The principal ſtudy and care of ſuch men, is how to pleaſe God, and promote his intereſt, and do his work: this is it that they moſt ſeriouſly mind and contrive. Their own felicity they ſeek in this way, 1 Cor. 7. 32. 33. Rom. 6. 11. 13, 16. Col. 1. 10. & 3, 1, 2, 3. p. 28Phil. 1. 20. 21, 24. It is not ſo▪ with the unſanctified, they drive on another deſign. Their own work is principally minded, and their carnal intereſt preferred to Chriſts. They live to the fleſh and make proviſion for it, to ſatisfie its deſires, Rom. 13. 14.

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

3. With a man that is truly devoted to God, the intereſt of Chriſt doth bear down all contradicting intereſt in the ordinary courſe of his life: As his own unrighteous righteouſneſs, ſo his own renounced carnal intereſt, is loſs and dung to him in compariſon of Chriſts, Phil. 3. 8. 9. He cannot take himſelf to be a loſer by that which is gain to the ſouls of men, p. 29and tendeth to promote the intereſt of his Lord. He ſerveth God with the firſt aud beſt, and lets his own work ſtand by till Chriſts be done, or rather owneth none but Chriſts: His own diſhonour being lighter to him then Chriſts, and a ruined eſtate leſs grievous then a ruined Church; therefore doth he firſt ſeek Gods Kingdom, and its righteouſneſs, Mat. 6. 33. and chuſeth rather to neglect his fleſh, his gain, his friends, his life; then the cauſe and work of Chriſt it is far otherwiſe with the umſanctified; they will contentedly give Chriſt the moſt glorious titles, and full-mouthed commendations, Luke 6. 46 But they have one that is neerer their hearts then he, their carnal ſelf muſt ſway the Scepter, God ſhall have all that the fleſh can ſpare; if he will be content to be ſerved with its leavings, they will ſerve him if not, they muſt be excuſed; they can allow him no more. The crying time, is the parting time; when God or the world muſt needs be neglected. In ſuch a ſtraite, the righteous are ſtill righteous▪ Rev. 22. 11. But the unſted faſt in the Covenant, do manifeſt their unſtedfaſtneſs; and though they will not part wlth Chriſt profeſſedly, nor without ſome witty diſtinctions and evaſions, nor without great ſorow, and pretence of continued fidelity, yet part they will, and ſhift for themſelves p. 30and hold that they have as long as they can, Luke. 18. 23. In a word, the ſanctified are heartily devoted to God, and live to him, and were they uncapable of ſerviug or enjoying him, the…r lives would afford them little content, what ever elſe they did poſſeſs: But the unſanctified are more ſtrongly addicted to their fleſh, & live to their carnal ſelves; & might they ſecurely enjoy the pleaſures of this world, they could eaſily ſpare the fruit on of God, and could be as willing to be diſpenced with for his ſpirituall ſervice, as to perſorme it. And thus I have given you the true diſcription of thoſe that live to their Redeemer, as being not their own; and thoſe that live to themſelves, as if they were not his that bought them.

Having thus told you what the Word ſaith, it followeth, that we next enquire what your hearts ſay, you hear what you muſt be; will you now conſider what you are? Are all the people that hear me this day, devoted in heart and life to their Redeemer? Do you all live as Chriſt's, and not your own? If ſo, I muſt needs ſay, it is an extraordinary Aſſembly, and ſuch as I had never the happineſs to know. O that it were ſo indeed, that we might rejoyce together, and magnifie our deliverer, in ſtead of reprehending you, or lamenting your unhappineſs. But alas, we are not ſuch ſtrangers p. 31in the World, as to be guilty of ſuch a groundleſs judgement. Let us enquire more particularly into the caſe.

1. Are thoſe ſo ſincerely devoted to Chriſt? and do they ſo deny themſelves, whoſe daily thoughts and care, and labour, is how they may live in more reputation and content, and may be better provided for the ſatisfying of their fleſh? If they be low and poor, and their condition is diſpleaſing to them, their greateſt care is to repair it to their minds; if they be higher and more wealthy, their buſineſs is to keep it or increaſe it; that hunt after honour, and thirſt after a thriving and more plenteous ſtate; that can ſtretch their conſciences to the ſize of all times, and humour thoſe that they think may advance them, and be moſt humble ſervants to thoſe above them, and contemptuouſly neglect whoſoever is below them; that wil put their hands to the feet of thoſe that they hope to riſe by, and put their feet on the necks of their ſubdued adverſaries, and trample upon all that ſtand in their way; that applaud not men for their honeſty, but their worldly honours, and will magnifie that man while he is capable of advancing them, whom they would have ſcorned if providence had laid him in the duſt: that are friends to all that befriend their intereſt and deſigns, and enemies p. 32to the moſt upright that croſs them in their courſe; that love not men ſo much, becauſe they love God, as becauſe they love them; Are theſe devoted to God, or to themſelves? Is it for God or themſelves, that men ſo induſtriouſly ſcramble for Honours and places of Government, or of Gain, Will they uſe their offices or honours for God, that hunt after them as a prey, as if they had not burthen enough already, nor Talents enough to anſwer for neglecting! Are thoſe men devoted to God, that can tread down his moſt unqueſtionable intereſt on earth, when it ſeems to be inconſiſtent with their own! Let the Goſpel go down, let the Church be broken in pieces▪ let ſound doctrine be deſpiſed, let Miniſters be hindered or tired with vexations, let the ſouls of people ſink or ſwim rather then they ſhould be hindered in the way of their ambition. I ſhall leave it to the trial of another day, whether all the publike actions of this Age, with their effects, have been for God, or for ſelf? This doth not belong to my examination, but to his that will throughly perform it ere long, and ſearch theſe matters to the quick, and open them to the world. There were never higher pretences for God in an Age, then have been in this; had there been but anſwerable intentions and performances, his affairs and our own, had p. 33been in much better caſe then they are; but enough of this. Should we deſcend to mens particular families and converſations, we ſhould find the matter little better with the moſt. Are they all for God that follow the world ſo eagerly, that they cannot ſpare him a ſerious thought? an hours time for his worſhip in their families, or in ſecret? that will ſee that their own work be done; but for the ſouls of thoſe that are committed to their charge, they regard them not. Let them be never ſo ignorant, they will not inſtruct them, nor cauſe them to read the Word, or learn a Catechiſm nor will ſpend the Lords peculiar day in ſuch exerciſes; and its much if they hinder not thoſe that would. Is it for God that men give up their hearts to this World, ſo that they cannot have while once a day, or week to think ſoberly what they muſt do in the next? or how they may be ready for their great approaching change? Is it for God, that men deſpiſe his Miniſters, reject his Word, abhor reformation, ſcor… at Church, Government, and deride the perſons that are addicted to his fear, and the families that call upon his Name? Theſe men will ſhortly underſtand a little better then now they will do, whether indeed they lived to God, or to themſelves.

2. If you are devoted to God, what do you p. 34for him? Is it his buſineſs that you mind? How much of your time do you ſpend for him? How much of your ſpeech is for him? How much of your Eſtates yearly is ſerviceable to his intereſt? Let Conſcience ſpeak whether he have your ſtudies and affections; let you familiars be witneſſes, whether he have your ſpeeches and beſt endeavors; let the Church witneſs, what you have done for it; and the Poor witneſs, what you have done for them; and the ſouls of ignorant and ungodly men, what you have done for them; ſhew by the work you have done, who you have lived to; God or your carnal ſelves; If indeed you have lied to God, ſomething will be ſeen that you have done for him; nay it is not a ſomething that will ſerve the trun. It muſt be the Beſt. Remember that it is by your Works that you ſhall be judged, and not by your pretences, profeſſions or complements; your Judge already knows your Caſe, he needs no witneſſes, he will not be mocked with ſaying you are for him; ſhew it, or ſaying it will not ſerve.

Methinks now the conſciences of ſome of you ſhould prevent me, and preach over the ſharper part the Sermon to your ſelves, and ſay, [I am the man that have lived to my ſelf] and ſo conſider of the conſequents of ſuch a life: But I will leave this to p. 35your Meditation when you come home, and next proceed to the exhortative part of Application.

Men, Brethren, and Fathers, the buſineſs that I come hither upon, is to proclaim …ods right to you, and all that's yours, even his new right of Redemption, ſuppoſing that of Creation; and to let you know, that you are all bought with a price, and therefore are not your own, but his that bought you, and muſt accordingly be dedicated and live to him. Honourable and Worſhipful, and all men of what degree ſoever; I do here on the behalf, and in the name of Chriſt, lay claim to you all, to your ſouls and bodies, to all your faculties, abilities, and intereſts on the title of Redemption; all is Gods, Do you acknowledge his Title, and conſent unto his claim? what ſay you? are you his, or are you not? D…re you deny it? If any man dare be ſo bold, I am here ready to make good the claime of Chriſt. If you dare not deny it, we muſt take it as confeſſed. Beare witneſſe all, that God laid claime to you and yours, and no man durſt deny his Title I do next therefore require you, and command you in his Name, Give him his own: Render to God the things that are Gods. Will you this day renounce your carnal p. 36ſelves, and freely confeſſe you are not your own, and cheerfully aud unreſervedly reſign your ſelves to God, and ſay, as Joſ 24. 51. As for me and my houſhold, we will ſerve the Lord. Do not ask what God will do with you? or how he will uſe you or diſpoſe of you? truſt him for that and obey his will. Fear not evill from the chiefeſt good, unleſs it be in neglecting or reſiſing him. Be ſure of it, God will uſe you better then Sathan would, or then this world would, or better then you have uſed, or would uſe your ſeles. He will not employ you in diſhonorable drudgeries, and then daſh you in pieces. He will not ſeduce you with ſwiniſh ſenſualities, and keep you in play with childiſh vanities, till you drop into damnation before you are aware. Nor will he full you aſleep in preſumptuous ſecurity, ti…l you unexpectedly awake in unquenchable fire. You need not feare ſuch dealing as this from him; His Commandements are not grievous, I Joh. 5 3. His Yoake is eaſie, his burthen is light, and tendeth to the perfect reſt of the ſoule, Mat, 11 28, 29, 30. What ſay you? will you hereafter be His? unfeignedly His? reſolvedly, unreſervedly, and conſtantly His? Or will you not? Take heed, that you refuſe not him that ſpeaketh, Heb. 12. 25. Reject not, neglect not this offer, leſt you have never p. 37have another on the like termes again: He is willing to pardon all that is paſt, and put up all the wrongs that you have done him, ſo you will but repent of them, and now at laſt be heartily and intirely his, not onelyonly in tongue, but in deed and life: Well, I have proclaimed Gods right to you; I have offered you his gracious acceptance if yet you demur, or ſleepily neglect it, or obſtinatly reſiſt him, take that you get by it; remember you periſh not without warning. The confeſſion of Chriſts Right, which this day you have been forced to, ſhall remame as on recore, to the confuſion of your faces; and you ſhall then be forced to remember though you had rather forget it, what now you were forced to confeſs, though you had rather you could deny it. But I am loth to leave you to this Prognoſtick or to part on termes ſo ſad to your ſouls and ſad to me: I will add therefore ſome Reaſons to perſwade you, to ſubmit: and though it be not in my power to follow them ſo to your hearts as to make them effectual; yet I ſhall do my part in propounding them, and leave them to God to ſet them home, beſeeching him that maketh, new maketh, openeth, and ſoftneth hearts at his pleaſure to do theſe bleſſed works on yours, and to perſwade you within, while I am perſwading you without, p. 38that I may not loſe my labour and my hopes, nor you your ſouls, nor God his due.

1. Conſider the fulneſs of Gods Right to you: no creature is capable of the like. He made you of nothing, and therefore you have nothing which is not his. He Redeemed you when you were fallen to worſe then nothing: Had not Chriſt ranſomed you by being a ſacrifice for your ſins, you had been hopeleſly left to everlaſting perdition give him therefore his own which he hath ſo dearly bought, 1 Pet: 1. 18.

2. Conſider that you have no right of propriety to your ſelves; if you have, how came you by it? Did you make your ſelves? did you Redeem your ſelves? do you maintain and preſerve your ſelves? If you are your own, tell God you will not be beholden to him for his preſervation: Why cannot you preſerve your ſelves in health, if you are your own? Why cannot you recover your ſelves from ſickneſs? Is it your ſelves that gives power to your food to nouriſh you? to the Earth to bear you, and furniſh you with neceſſar…es? to the Air, to cool and recreate your ſpirits? If you are your own, ſave your ſelves from ſickneſs, and death; keep back your age, deliver your ſouls from the wrath of God; anſwer his pure juſtice for your own ſins; never plead the blood of a Redeemer, if you are your own. p. 39If you can do theſe things, I will yield that you are your own. But no man can ranſome his foul from death, it coſt a dearer price then ſo, Acts 20. 28. You are not debtors therefore to the fleſ… to live after it, Rom 8. 12. but to him that dyed, to ſubdue the fleſh, Rom 6. 11.

3. None elſe can calim any Title to you, further then under God upon his gift. Men did not Create you or redeem you; be not therefore ſervatns of men, 1 Cor. 7. 23. unleſs it be under Chriſt, and for him. Certainly Sathan did not create you, or redeem you; what right then hath he to you, that he ſhould be ſerved?

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

5. Is it not incomparably more honourable p. 40to be Gods, then to be your own? and to live to him, then to your ſelves: the object and end doth nobilitate the act, and thereby the Agent. It is more honourabe to ſerve a Prince, then a Plowman. Th… man that leaſt ſeeks his own honour or carnal intereſt, but moſt freely denyeth it, and moſt intirely ſeeks the honour of God, is moſt highly honoured with God and good men; when ſelfe-ſeekers defraud themſelves of their hopes. Moſt men think vilely, or at leaſt ſuſpitiouſly, of that man that ſeeks for honour to himſelf: they think if the matter were combuſtible, he need not to blow the fire ſo hard: if he were worthy of honour, his worth would attract it by a ſweet magnetick power; ſo much induſtry they think is the moſt probable mark of indignity, and of ſome conſciouſneſs of it in the ſeekers breaſt. If he attain ſome of his ends, men are ready to look on his honour but as Almes, which he was fain to begge for before he got it: and could he make ſhift to aſcend the Throne, ſo much in the eyes of the wiſeſt men would be detracted from his honour, as they did believe himſelfe to have a hand in contriving it. Quod ſequitur fugio, &c. They honour him more that refuſeth a Crown when it is offered then him that ambitiouſly aſpireth after it, or rapaciouſly p. 41apprehendeth it. If they ſee a men much deſire their applauſe, they think he needs it. Solomon ſaith, To ſcarch their own glory. Pro. 25. 27.

6. You can never have a better Maſter then God, nor yet a ſweeter employment then his ſervice. There is nothing in him that may be the leaſt diſcouragement to you, nor in his works that ſhall be diſtaſtefull. The reaſon why the world thinks otherwiſe, is becauſe of the diſtempered averſneſſe of their ſouls. A ſick ſtomack is no fit Judge of the pleaſantneſſe of meats. To live to God is to live to the trueſt and higheſt delights. His Kingdome is not meats and drinks, but in Righteouſneſs, Peace, and Joy in the Holy Ghoſt. His ſervants indeed are often troubled; but ask them the reaſon, and they I quickly tell you, that it is not for being his ſevatns, or for ſerving him too much: but for fear leſt they are not his ſervatns, or for ſerving him no better. It is not in his waies, or at leaſt not for them, that they meet with their perplexities, but in ſtepping out of them, & wandring in their own. Many beſides the ſervants of God, do ſeek felicity and ſatisfaction to their minds, and ſome diſcover where it lyeth; but only they attain it and enjoy it.

But on the contrray, he hath an ill Maſter that is ruled by himſelfe. A Maſter that is p. 42blind and proud and paſſionate, that will lead you to precipices, and thence deject you; that will moſt effectually ruine you, when he thinks he is doing you the greateſt good: whoſe work is bad, and his wages no better; that feedeth his ſervants in plenty but as ſwine, and in the day of famine denyeth them the husks; what ever you may now imagine while you are diſtracted with ſenſuality; I dare ſay, if ever God bring you to your ſelves, you will conſider that it is better be in your Fathers houſe, where the pooreſt ſervant hath bread enough, then to be fed with dreams and pictures, and to periſh with hunger; Reject not God till you have found a better Maſter.

7. If you will needs be your own, and ſeek your ſelves, you diſengage: God from dealing with you as His in a gracious ſenſe. If you will not truſt him, nor venture your ſelves upon his promiſe and conduct, but ſtill ſhift for your ſelves, then look to your ſelves as well as you can, ſave your ſelves in danger cure your own diſeaſes, quiet your own Conſciences, grapple with death in your own ſtrength, plead your own Cauſe in judgement, and ſave your ſelves from Hell if you can; and when you have done, go and boaſt of your own ſufficiency and atchievements, and tell men how little you are beholden to Chriſt. Woe to you, if p. 43upon theſe provocations, God ſhould give you over to provide for your ſelves, and leave you without any other ſalvation then your own power if able to effect; mark the connexion of this ſin and puniſhment in Deut 32. 18, 19, 20. Of the Rock that begat thee thou art unmindful, and haſt forgotten God that formed thee. And when the Lord ſaw it, he abhorred them, becauſe of the provoking of his Sons and of his Daughters; And he ſaid I will hide my face from them: I will ſee what their end ſhall be: As if he ſhould ſay, I will ſee how well they can ſave themſelves, and make them know by experience their own inſufficiency.

8. Thoſe men that ſeek themſelves, and live to themſelves, and not to God, are unfaithful and treacherous both to God and man. As they neglect God in proſperity, ſo they do but flatter him in adverſity, Pſal. 78. 34, 35, 36, 37. And …e that will be falſe to God, whoſe intereſt to him is ſo abſolute, is unlikely to be true to men, whoſe intereſt in him is infinitely leſs; Hee that can ſhake off the great obligations of Creation, Redemption Preſervation and proviſion, which God layeth on him, is unlikely be held by ſuch ſlender obligations as he receives from men. I'le never truſt that man far, if I know him that's falſe to his Redeemer; He that will ſell his God, his Saviour, p. 44his Soul and Heaven for a litle ſenſuality, vain-glory or worldly wealth; I ſhall not wonder if he ſell his beſt friend for a Groat: Self-ſeeking men, will take you for their friend no longer then you can ſerve their turns; but if once you need them, or ſtand in their way you ſhall find what they eſteemed you for. He that is in haſte to be rich, and thereupon reſpecteth perſons, for a piece of bread that man will tranſgreſs, ſaith Solomon, Prov. 28. 20, 21.

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

10. You are verbally devoted to Chriſt in ſolemn Covenant, entered into Baptiſm, and frequently renewed in the Lords Supper▪ and at other ſeaſons. Did you not there ſolemnly by your parents, reſign your ſelf to Chriſt as his? and renounce the fleſh, the world and the Devil▪ p. 45and promiſe to fight under Chriſts banner againſt them to your lives end: O happy perſon that performeth this Covenant▪ and everlaſtingly miſerable are they that do not. Fides non recepta, ſed cuſtodita viv…cat, ſaith Cyprian. It is not Covenant making, without Covenant keeping, that is like to ſave you. Do you ſtand to the Covenant that you made by your parents? or do you diſclaim it? If you diſclaim it, you renounce your part in Chriſt▪ and his benefits in that Covenant made over to you. If you ſtand to it, you muſt perform your promiſe, and live to God to whom you were reſigned. To take Gods oath of Allegiance ſo ſolemnly, and afterward to turn to his Enemies which we renounced, is a rebllion that ſhall not be alwaies unrevenged.

11. Gods abſolute dominion and ſoveraignty over us, is the very foundation of all Religion, even of that little that is found left among Infidels and Pagans, much more evidently of the ſaving Religion of Chriſtians: He that dare ſay he believeth not this, will never ſure have the face to call himſelf a Chriſtian. Is it not a matter of moſt ſad conſideration, that ever ſo many millions ſhould think to be ſaved by a Doctrine which they believe not, or by a Religion that never went deeper p. 46then the braine, and is openly contradicted by the tenour of their lives! Is a true Religion enough to ſave you, if you be not true to that Religion? How do men make ſhift to quiet their Conſciences in ſuch groſs hypocriſie? Is there a man to be found in this Congregation, that will not confeſs that he is rightfully his Redeemers? But hath he indeed their hearts? their time, their ſtrength, and their intereſt? follow ſome of them from morning to night, you ſhall not hear one ſerious word for Chriſt, nor ſee any ſerious indeavours for his intereſt. And yet theſe men will profeſſe that they are his; How ſad a caſe is it, that mens own Confeſſions ſhould condemn them, and that which they called their Religion, ſhould judge them to that everlaſting miſery, which they thought it would have ſav'd them from! And how glorious would the Chriſtian Religion appeare, if men were true to it, if Chriſts Doctrine had its full impreſſion on their hearts, and were expreſſed in their lives! Is he not an exellent perſon that denyeth himſelfe, and doth all for God? that goeth on no buſineſſe but Gods, that ſearcheth out Gods intereſt in every part of his calling and employment, and intendeth that, that whether he eat or drink, or whatever he doth, doth all to the glory of God, 1. Cor. 10. 31. that p. 47can ſay as Paul, Gal. 2, 20. I am crucified with Chriſt; nevertheleſſe I live, yet not I, but Chriſt liveth in me; And Phil, 3. 7, 8. What things were gain to me, thoſe I counted loſs for Chriſt, yea doubtleſs, and I count all things, but loſs, for the excellency of the knowledge of Chriſt Jeſus my Lord, for whom I have ſuffered the loſs of all things, and do count them but dung, that I may win Chriſt. And Phil. 1. 21. For to me to live is Chriſt, and to dye is gaine. Perhaps you think that the degree of theſe examples is unimitable by us: but I am ſure all that will be ſaved, muſt imitate them in the truth.

12. Self-ſeeking is ſelf-loſing; and delivering up your ſelf and all you have to God, is the only way to ſave your ſelves, and to ſecure all. The more you are His, the more you are your own indeed: and the more you deliver to him, and expend for him, the greater is your gain. Theſe Paradoxes are familiar tryed truths to the true Believer; theſe are his daily food and exerciſe, which ſeem to others ſuch Scorpions as they dare not touch, or ſuch ſtones as they are not able to digeſt. He knoweth that ſelf-humbling is the true ſelf-exalting; and ſelf-exalting is the infallible way to be brought low. Luke 14 11. & 18. 14. Mat▪ 23. 12. He believeth that there is a loſing of life which ſaves it, and a ſaving of it which certainly loſeth it. p. 48Mat. 10. 39. & 16. 25. O that I could reach the hearts of Self-ſeekers, that ſpend their care and time for their bodies, and live not unto God! That I were but able to make them ſee the iſſue of their Courſe, and what it will profit them to win all the world, and loſe their ſouls! O all you buſie men of this world▪ hearken to the proclamation of him that bought you, Iſa. 55. 1, 2, 3. Ho, every one that thirſteth, come ye to the waters! buy wine and milk without money or price: wherefore do you ſpend money for that which is not bread? and your labour for that which ſatisfieth not? hearken diligently to me, and eat ye that which is good, and let your ſoul delight itſelf in fatneſs; incline your ear, and come unto me; hear, and your ſoul ſhall live, and I will make an everlaſting Covenant with you. O ſirs, what a deal of care and labour do you loſe? how much more gainfully might your lives be improved? Godlineſs with contentment, is the great gain, 1 Tim. 6. 6. That which you now think you make your own, will ſhortly prove to be leaſt your own; and that is moſt loſt which you ſo carefully labour for: you that are now ſo idlely buſie in gathering together the Treaſurie of an Ant-hillock, and building Childrens tottering piles; you forget that the foot of death is coming to ſpurn it all abroad, and tread down you and it together. p. 49You ſpend the day of life and viſitation, in painting your phantaſies with the images of felicity, and in dreſſing your ſelves, and feathering your neſt with that which you impiouſly ſteal from God; and you do forget, that the night of blackneſs is at hand, when God will undreſs you of your temporary contents, and deplume you of your borrowed bravery: How eaſily! how ſpeedily … how certainly will he do it? Read over your caſe in Luke 12. from 16. to 22. How can you make ſhift to read ſuch Texts, and not perceive that they ſpeak to you? When you are a pulling down and building up and contriving what to do with your fruits, and ſaying to your ſelves, I have ſo much now as will ſerve me ſo many years, I will take mine eaſe, eat, drink and be merry; remember then the concluſion, [But God ſaid unto him, Thou fool this night thy ſoul ſhall be required of thee, then whoſe ſhall thoſe things be which thou haſt provided?] So is he that layeth up treaſure for himſelf, and is not rich towards God] Are theſe things Yours or Mine, ſaith God! whoſe are they? if they are yours, keep them now if you can: either ſtay with them, or take them with you. But God will make you know that they are his, and diſrobe ſuch men as thieves, that are adorned with that which is none of their own; this honour …aith p. 50God, is mine, thou ſtoleſt it from me: This wealth is mine, this life, and all is mine. Only thy ſelf he will not own: They ſhall require thy ſoul, that have conquered and ruled it; Though it was his by right of Creation and Redemption, yet ſeeing it was not his by a free Dedication, he will not own it as to everlaſting ſalvation; but ſay, Depart from me, I know you not ye workers of iniquity, Mat. 7. 23. O with what hearts then, will ſelf-ſeeking Gentlemen part with their honours and eſtates! and the earthly minded with their beloved poſſeſſions: when he that reſigned all to God, and devoted himſelf and all to his ſervice, ſhall find his conſumed eſtate to be increaſed his neglected honour abundantly repaired, and in this life he ſhall receive an hundred fold, and in the world to come, eternal life, Mat. 10. 30. Joh. 4, 56. 1 Tim. 6. 12. 19.

13. Laſtly conſider, When judgement comes, enquiry will be made, whether you have lived as your own, or as his that bought you: then he will require his own with improvement, Luke 19. 23. The great buſineſs of that day will be, not ſo much to ſearch after particular ſins, or duties, which were contrary to the ſcope of heart and life; but to know whether you lived to God, or to your fleſh; whether your time, and care, and wealth, were p. 51expended for Chriſt in his members and intereſt? or for your carnal ſelves, Mat. 25. In as much as you did it not to theſe, you did it not to him. You that Chriſt hath given Authority to, ſhall then be accomptable, whether you improved it to his advantage? You that he hath given honor to, muſt then give account, whether you improved it to his honor? In the fear of God, Sirs, caſt up your accounts in time, and bethink you what anſwer will then ſtand good: It will be a doleful hearing to a guilty ſoul, when Chriſt ſhall ſay, I gave thee thirty or fourty years time: thy fleſh had ſo much in eating, and drinking, and ſleeping, and labouring, in idleneſs and vain talking, and recreations, and other vanities; but where was my part? how much was laid out for the promoting of my glory? I lent you ſo much of the wealth of the world; ſo much was ſpent on your backs, and ſo much on your bellies, ſo much on coſtly toyes, or ſuperfluities, ſo much in revengeful ſuits and contentions, and ſo much was left for your poſterity; but where was my part? how much was laid out to further the Goſpel, and to relieve the ſouls or the bodies of your brethren? I gave thee a family, and committed them to thy care to govern them for me, and fit them for my ſervice: but how didſt thou perform it? O Brethren, p. 52bethink you in time what anſwer to make to ſuch Interrogatories; your judge hath told you, that your doom muſt then paſs according as you have improved your talents for him; and that he that hideth his Talent, though he give God his own, ſhall be caſt into utter darkneſs, where is weeping and gnaſhing of teeth, Mat. 25▪ 30. How eaſily will Chriſt then evince his right in you, and convince you that it was your duty to have lived unto him? Do you think ſirs, that you ſhall then have the face to ſay, I thought Lord, that I had been made and redeemed for my ſelf? I thought I had nothing to do on earth, but live in as much plenty as I could, and pleaſure to my fleſh, and ſerve thee on the by, that thou mighteſt continue my proſperity, and ſave me when I could keep the world no longer; I knew not that I was thine, and ſhould have lived to thy glory. If any of you plead thus, what ſtore of Arguments hath Chriſt to ſilence you! He will then convince you, that his Title to you was not queſtionable: He will prove that thou waſt his by thy very Being, and fetch unanſwerable Arguments from every part and faculty: He will prove it from his Incarnation, his life of humiliation, his bloody ſweat▪ his crown of Thorns, his Croſs, his Grave; He that had wounds to ſhew after his Reſurrection, for the convincing of a p. 53doubting Diſciple, will have ſuch Scars to ſhew then, as ſhall ſuffice to convince a ſelf excuſing Rebel: All theſe ſhall witneſs that he was thy rightful Lord: He will prove it alſo from the diſcoveries of his Word, from the warnings of his Miniſters, from the mercies which thou receivedſt from him, that thou waſt not ignorant of his Right, and of thy duty; or at leaſt, not ignorant for want of meanes: He will prove it from thy Baptiſmal Covenant and renewed engagements: The Congregation can witneſs that you did promiſe to be his, and ſeale to it by the reception of both his Sacraments: And as he will eaſily prove his right: ſo will he as eaſily prove, that you denyed it to him: He will prove it from your Works, from the courſe of your life, from the ſtreame of your thoughts, from your love, your deſires▪ and the reſt of the affections of your diſcloſed hearts.

O Brethren, what a day will that be, when Chriſt ſhall come in perſon with thouſands of his Angels, to ſit in judgment on the rebellious world, and claim his due which is now denyed him: when Plaintiff and Defendant Witneſſes and Jurors, Councellors and Juſtices Judges, and all the Princes on Earth, ſhall ſtand equal before the impartial Judge expecting p. 54to be ſentenced to their unchangeable ſtate: then if a man ſhould ask you, [what think you now, Sir, of living to God? Is it better to be devoted to him, or to the fleſh? which now do you take for the better maſter? what would you do now, if it were all to do again?] what would you then ſay to ſuch a Queſtion? how would you anſwer it? would you make as light of it as now you do? O ſirs, you may hear theſe things now from your poor fellow-creature, as proud-hearted Gallants, or as ſelf-conceited Deriders, or as beſotted worldlings, or ſenſeleſs blocks, or ſecret Infidels, that as thoſe Deut. 29. 19. do bleſs themſelves in their hearts, and ſay, We ſhall have peace, though we walk in the imagination of our hearts: But then you will heare them as trembling priſoners! Read the 20 verſe at leiſure. Such a ſight will work, when words will not: eſpecially words not believed, nor conſidered of. When you ſhall ſee the God that you diſowned, the Redeemer whom you …eglected the Glory which you forfeited, by preferring the pleſures of the fleſh before it, the Saints triumphing whom you refuſed to imitate, and a dolefull eternity of miſery to be remedileſly endured, then Saints will ſeem wiſer men in your eyes, and how gladly would… you then be ſuch? but O too late! what a thing is it, that men p. 55who ſay they believe ſuch a judgment, and everlaſting life and death, as all Chriſtians, profeſs to do, can yet read, and hear, and talk of ſuch things as inſenſibly, as if they were dreames or fables! I know it is the nature of ſin, to deceive, and of a ſinfull heart to be too willing of ſuch deceiving; and it's the buſineſs of Satan by deceiving to deſtroy, and with the moſt ſpecious baits to angle for ſouls; and therefore I muſt expect, that thoſe of you that are taken, and are neereſt to the pit, ſhould be leaſt fearful of the danger, and moſt confident to eſcape, though you are conſcious that you live not to God, but to your ſelves: But for my part, I have read, and conſidered what God ſaith in his Word, and I have found ſuch evidence of its certain truth, that I heartily wiſh, that I might rather live on a dunghill, and be the ſ…n of the world, and ſpend my few daies in beggery and calamity, then that I ſhould ſtand before the Lord my Judge, in the caſe of that man whatever he be, that is not in heart and life devoted unto God, but liveth to his fleſh: for I know that if we live after the fleſh, we ſhall dye, Rom. 8. 13. I had rather lie here in Lazarus poverty, and want the compaſſion and releife of man, then to be cloathed with the p. 56beſt, and fare deliciouſly, and hereafter be denyed a drop of water to cool the flames of the wrath of God.

I confeſs, this is likely to ſeem but harſh and ungreatful preaching to many of you; ſome pleaſant fingles, or witty ſayings, or ſhreds of Reading, and pretty cadency of neat expreſſions, were liker to be accepted, and procure applauſe with them who had rather have their ears and phantaſies tickled, then rubbed ſo roughly, and be rouſed from their eaſe & pleaſing dreams. But ſhall I pr…ach for my ſelf, while I pretend to be preaching you from your ſelves to God? Shall I ſeek my ſe…f, while I am preaching of the everla…ing miſery of Self-ſeekers? God fobid. Sirs, I know the terrours of the Lord, 2 Cor. 5 11. I believe and therefore ſpeak. Were I a Chriſtian no deeper then the throat, I would fiſh for my ſelf, and ſtudy more to pleaſe you, then to ſave you; I love not to make a needleſs ſtir in mens Conſciences. nor to trouble their peace by a Doctrine which I do not believe my ſelf. But I believe that our Judge is even at the door, and that we ſhall ſhortly ſee him coming in his Glory, and the Hoſt of Heaven attending him with acclamations; In the mean time, your particular doom draws on; the faſhion of all theſe things paſſeth away; as thoſe ſeats will anon be empty p. 57when you are departed; ſo it is but a moment till all your habitations ſhall change their poſſeſſors and the places of your abode and too great delight ſhall know you no more. I muſt needs ſpeak to you as to tranſient, itinerant mortals, who muſt ere long be carried on mens ſhoulders to the duſt▪ and there be left by thoſe that muſt ſhortly follow you then farewel Honours and fleſhly Delights, farewell all the accommodations & contents of this world; O that you had ſooner bid them farewel…; Had you lived to Chriſt as you did to them, he would not ſo have turn'd you off, nor have left your diſlodged ſouls to utter deſolation.

In a word, As …u…e as the word of God is true, if you own him not now as your Lord and Soveragin, he will not own you then as his choſen to ſalvation: and if now you live not To him, you ſhall not then live With him. Be not deceived, God is not mocked: for whatſoever a man ſoweth, that ſhall he alſo reap: for he that ſo…e…h to his fl…ſh ſhall of the fleſh reap corruption; but he that ſ…weth to the ſpirit, ſhall of the … everlaſting life, Gal. 6. 7. 8. Conſider this ye that forget God, leſt he tear you in p…eces, and there be none to deliver you, Pſal. 50. 22.

Beloved Hearers, Believe as you pretend to p. 58Believe, and then live as you do Believe; If you believe that you are not your own, but his that made you, and bought you with a Price, and that he will thus try you for your lives, and everlaſting comforts, on this Queſtion, Whether you have lived to him, or to your ſelves? then live as men that do indeed believe it. Let your Religion be viſible, as well as audible; and let thoſe that ſee your lives, and obſerve the ſcope of your endeavours, ſee that you Believe it. But if you believe not theſe things, but are Infidels in your hearts, and think you ſhall feel neither pain nor pleaſure when this life is ended, but that man dyeth as the beaſt, then I cannot wonder if you live as you believe. He that thinks he ſhall dye like a Dogg▪ is like enough to live like a Dogg▪ even in his filthineſs, and in ſnarling for the bones of worldly vanities, which the Children do contemn.

Having ſpoken this much by way of Exhortation: I ſhall add a few words for your more particular direction that you may ſee to what my Exhortation doth tend, and it may not be loſt.

1. Be ſure that you look to the uprightneſs of your heart, in this great buſineſs of devoting your ſelves to God; eſpecially ſee,

1. That you diſcern and ſoundly believe p. 59that excellency in God, which is not in the Creature; and that perfect felicity in his love, and in the promiſed glory, which will eaſily pay for all your loſſes.

2. And that upon a deliberate comparing him with the pleaſures of this world, you do reſolvedly renounce them, and dedicate your ſelves to him.

3. And ſpecially that you ſearch carefully leſt any Reſerve ſhould lurk in your hearts and you ſhould not deliver up your ſelves to him abſolutely, for life and death, for better and worſe, but ſhould ſtill retain ſome hopes of an earthly felicity, and not take the unſeen felicity for your portion: It is the lot of the wicked to have their portion in this life, Pſal. 17. 14. And let me here warn you of one deluſion, by which many thouſands have periſhed, and cheated themſelves out of their everlaſting hopes: they think that it is only ſome groſſer diſgracefull ſins, as ſwearing, drunkenneſs, whoredom, injuſtice, &c. that will prove mens perdition; and becauſe they are not guilty of theſe, they are ſecure, when as it is the predominancy of the intereſt of the fleſh, againſt the intereſt of God in their hearts and lives, that is the certain evidence of a ſtate of Damnation, which way ſoever it be that this is expreſſed. Many a civil Gentleman hath his heart more addicted p. 60to his worldly intereſt, and leſs to God, then ſome Whoremongers and Drunkards. If you live with good reputation for Civility, yea for extraordinary ingenuity, yea for religious zeal, and no diſgracefull vice is perceived in your lives; yet if your hearts be on thoſe things which you poſſeſs, and you love your preſent enjoyments better then God and the glory that he hath promiſed, your caſe is as dangerous as the Publicans and Harlots; you may ſpend your days in better reputation but you will end them in as certain deſolation as they. The Queſtion is only, Whether God have your hearts and lives? and not, Whether you denyed them to him with a plauſible Civility: nay it is meerly for their carnal elves, to preſerve their reputation, that ſome men do forbear thoſe groſſer, Crimes, when yet God hath as little of them as of the more viſibly prophane. Love not the world nor the things that are in the world; If any man love the world, the love of the Father is not in him. 1 John 2. 15.

2. If you are wholly, Gods, live wholly to him, at leaſt do not ſtint him, and grudge him your ſervice. It is grown the common Conceit of the World, that a l…fe of Abſolute Dedication to God, is more adoe then needs. What needs all this adoe, ſay they; cannot you be ſaved with leſs adoe then this! I will now demand p. 61of theſe men but an Anſwer to theſe few ſober Queſt…ons.

1. Do you fear giving more to God then his due? Is not all his own? And how can you give him more then all?

2. He is not ſo backward in giving to you, that owes you nothing, but gives you plenty, variety and continuance of all the good you enjoy; and do you think you well requite him?

3. Chriſt ſaid not of his life and precious blood, It is too much; And will you ſay of your poor unprofitable Service, It is too much?

4. Who will you give that to which you ſpare from God? that time, and ſtudy, and love and labour? to any that hath more right to it or better deſerves it, or will better reward you then he will do?

5. Are you afraid of being loſers by him? have you cauſe for ſuch Fears; is be unfaithfull, or unable to performe his Promiſes? will you repent when you come to heaven, that you did too much to get it? will not that bleſſedneſs pay you to the full?

6. What if you had not wages but your work? is it not better to live to God then to man? is not purity better then impurity? If feaſting he grievous, it is becauſe you are ſick; if the p. 62be your pleaſure, it is becauſe you are ſwine, and not becauſe the condition is deſireable.

7. Will it comfort you more in the reckoning and review, to have laid out your ſelves for God, or for the World? Will you then wiſh that you had done leſs for heaven, or for earth? Sirs, theſe Queſtions, are eaſily anſwered, if you are but willing to conſider them.

8. Doth it be ſeem thoſe to be afraid of ſerving God too much, that are ſuch bankrupts as we are, and are ſure that we ſhall not give him the twentieth part of his due, if we do the beſt we can: and when the beſt that are ſcorned by the world for their forwardneſs, do abhor themſelves for their backwardneſs! yea could we do all, we are but unprofitable ſervants, and ſhould do but our duty, Luke 17. 10. Alas, how little cauſe have we to fear leſt we ſhould give God too much of our hearts or of our lives?

3. If you are not your own, remember that nothing elſe is your own; what can be more your own then your ſelves?

1, Your Parts and Abilities of minde or body, are not your own; uſe them therefore for him that owneth them.

2. Your Authority and Dignities are not p. 63your own; ſee therefore that you make the beſt of them for him that lent them you.

3. Your Children themſelves are not your own; deſign them for the utmoſt of his ſervice that truſts you with them; educate them in that way as they may be moſt ſerviceable to God. It is the great wickedneſs of too many of our Gentry, that they prepare their Poſterity only to live plenteouſly and in credit in the world, but not to be ſerviceable to God or the Commonwealth. Deſign them all that are capable, to Magiſtracy or Miniſtry, or ſome uſefull way of life: And whatever be their employment, endeavour to poſſeſs them with the fear of the Lord, that they may devote themſelves to him. Think not the Preaching of the Goſpel a work too low for the Sons of the Nobleſt perſon in the Land. It would be an excellent furtherance to the work of the Goſpel, if Noble men and Gentlemen would addict their Sons to the Miniſtry that are fit for it, and can be ſpared from the Magiſtracy; They might have more reſpect from their People, and eaſier Rule them, and might better win them with bounty then poor men can do: They need not to contend with them for Tythes or maintenance.

4. If you are not your own, your whole Families are not your own: uſe them therefore p. 64as Families that are dedicated to God.

5. If you are not your own, then your wealth is not your own honour God therefore with your ſubſtance, and with the firſt fruits of your increaſe, Prov. 3. 9. Do you ask how? Is there no poor people that want the faithful preaching of the Goſpel for want of means or other furtherance? Is there no godly Scholers that want means to maintain them at the Univerſities, to fit them for this Work? Is there no poor Neighbors about you, that are ignorant, that if you buy them Bibles and Catechiſmes, and hire them to learn them, might come to knowledge and to life? Are there no poor Children that you might ſet Apprentices to godly Maſters, where ſoul and body might both have helps? The poor you have always with you. It is not for want of objects for your charity, if you hide your Talents or conſume them on your ſelves; the time is coming when it would do you more good to have laid them out to your maſters uſe then in pampering the fleſh.

Some grudge that God ſhould have the Tenths, that is, that they ſhould be conſeſecrated to the maintenance of his ſervice; but little do theſe conſider that All is His, and muſt All be accounted for. Some queſtion whether now there be ſuch a ſin as Sacriledge in being; but little do they conſider that every ſin p. 65is a king of ſacriledge. When you dedicated your ſelf to God, you dedicated all you had; and it was Gods before; do not take if from him again remember the halving of Ananias! and give God all.

Objection, But muſt we not provide for our Families?

Anſwer. Yes, becauſe God requires it and in ſo doing you render it to him: That is given to him, which is expended in obedience to him, ſo be it you ſtill prefer his moſt eminent intereſt.

Laſtly, If you are not your own, then muſt not your Works be principally for your ſelves, but for him that oweth you. As the ſcope of your lives muſt be to the honor of your Lord, ſo be ſure that you hourly renew theſe intentions; when you ſet your foot out of your doors, ask whether your buſineſs you go upon be for God: when you go to your Reſt, examine your ſelves what you have done that day for God; eſpecially let no opportunity over-ſlip you, wherein you may do him extraordinary ſervice. You muſt ſo perform the very labours of your Callings, that they may be ultimately for God; ſo love your deareſt friends and enjoyments, that it be God that is principally loved in them.

More particularly as to the buſineſs of the p. 66Day, what need I ſay more then in a word to apply this general Doctrine to your ſpeciall Work?

If the Honourable Judges, and the Juſtices will remember, that they are Gods, and not their own, what a Rule and ſtay will it be to them for their Work? what an anſwer will it afford them againſt all ſollicitations from carnal ſelf or importunate friends? viz. I am not mine own nor come I hither to do mine own Work; I cannot therefore diſpoſe of my ſelf or it, but muſt do as he that owes me, doth command me, How would this alſo incite them to promote Chriſts intereſt with their utmoſt power and faithfully to own the Cauſes which lie owneth.

2. If all Councellors and Solliciters of Cauſes did truly take themſelves for Gods, and not their own, they durſt not plead for, nor ſollicite a Cauſe which they knew God diſowneth; They would remember that what they do againſt the Innocent, or ſpeak againſt a righteous Cauſe, is done and ſaid againſt their Lord from whom they may expect ere long to hear, In as much as you ſaid, or did this againſt the leaſt of theſe, you ſaid, or did it againſt me. God is the great Patron of Innocency, and the pleader of every righteous Cauſe; and he that will be ſo bold as to plead againſt him, p. 67had need of a large Fee to ſave him harmleſs. Say not, it is your Calling which you muſt live by, unleſs you that once liſted your ſelves in your Baptiſm under Chriſt will now take pay & make it your profeſſion to fight aggainſt him: The emptier your Purſes are of Gain ſo gotten, the richer you are; at leaſt the fuller they are, you are ſo much the poorer; As we that are Miniſters do find by experience, that it was not without provocation from us, that God of late hath let looſe ſo many Hands, and Pens, and Tongues againſt us though our calling is more evidently owned by God, then any one in the world beſides; ſo I doubt not but you may find upon due examination, that the late contempt which hath been caſt upon your profeſſion, is a reproof of your guilt from God who did permit it. Had Lawyers and Divines leſs lived to themſelves, and more to God, we might have eſcaped, if not the ſcourge of reproachful Tongues, yet at leaſt the laſhes of Conſcience. To deal freely with you, Gentlemen, it is a matter that they who are ſtrangers to our profeſſion, can ſcarce put any fair conſtruction upon; that the worſt cauſe for a little money ſhould find an Advocate among you! This deiveth the ſtanders by upon this harſh Dilemma, to think that either your Underſtanding, or your Conſciences, are very p. 68bad. If indeed you ſo little know a good cauſe from a bad, then it muſt needs tempt men to think you very uhskilful in your profeſſion. The ſeldom and ſmaller differences of Divines, in a more ſublime and myſterious profeſſion, is yet a diſcovery ſo far of their ignorance, and is imputed to their diſgrace: But when almoſt every Cauſe, even the worſt that comes to the Barr, ſhall have ſome of you for it, and ſome againſt it; and in the palpableſt caſes you are ſome on one ſide, and ſome on the other, this ſtrange difference of your judgements, doth ſeem to bewray their weakneſs: But if you know the Cauſes to be bad which you Defend, and to be good which you oppoſe, it more evidently bewrayes a deplorate Conſcience: I ſpeak not of your innocent of excuſable miſtakes in Caſes of great difficulties; not yet of excuſing a Cauſe bad in the main from unjuſt aggravations; But when Money will hire you to plead for injuſtice againſt your own knowledge, and to uſe your wits to defraud the Righteous, and ſpoil his Cauſe or vex him with delays for the advantage of your unrighteous Clyent, I would not have your Conſcience for all your gains, nor your Accomp… to make for all the world; Its ſad that any known unrighteous Cauſe ſhould have a profeſſed Chriſtian in the face of a Chriſtian Judicature to defend p. 69it, and Sathan ſhould plead by the Tongues of men ſo deeply engaged to Chriſt: But its incomparably more ſad, that almoſt every unjuſt Cauſe ſhould find a Patron; and no contentious malicious perſon ſhould be more ready to do wrong, then ſome Lawyers to defend him, for a (dear bought) Fee! Did you honeſtly obey God, and ſpeak not a word againſt your judgement, but leave every unjuſt man to defend his own Cauſe, what peace would it bring to your Conſciences? what honour to your now reproached Profeſſion? what relief to the oppreſſed? and what an excellent cure to the troubleſome contentions of proud or malicious men?

3. To your Jurers and Witneſſes I ſhall ſay but this, you alſo are not your own; and he that oweth you, hath told you, That he will not hold him guiltleſs that taketh his Name in vain: Its much into your hands that the law hath committed the Cauſe of the Juſt; ſhould you betray it by perjury and falſe witneſs, while there is a Conſcience in your guilty breaſt, and a God in Heaven you ſhall not want a witneſs of your ſin, or a revenger of the oppreſſed, if the blood of Chriſt on your ſound repentance do not reſcue you.

4. If Plantiff and Defendant did well conſider that they are not their own, they would p. 70not be too prone to quarrels, but would loſe their right, when God the chief Proprietor did require it. Why do you not rather take wrong and ſuffer your ſelves to be defrauded, then do wrong and defraud, and that your Brethren? 1 Cor. 6, 7, 8, 9.

To conclude, I earneſtly intreat you all that have heard me this day, that when you come home, you will betake your ſelves to a ſober conſideration of the claim that God hath laid to you, and the Right he hath in you, and all that you have; and reſolve without any further delay to give him his own, and give it not to his enemies, and yours. When you ſee the Judgement ſet, and the Priſoners waiting to receive their ſentence, remember with what unconceiveable Glory and Terror your Judge will ſhortly come to demand his due; and what an enquiry muſt be made into the tenor of your lives. As you ſee, the Ecclipſed Sun withdraw its light,This Sermon was proached in the time of the Ecclipſe. ſo remember how before this dreadful final Judgement, the Sun and Moon, and whole frame of Nature ſhall be diſſolved! and how God will withdraw the light of his countenance from thoſe that have neglected him in the day of their Viſitation. As ever you would be His, then ſee that you be His now: own him as your abſolute Lord, if p. 71you expect he ſhould own you then as his People. Woe to you that ever you were Born, if you put God then to diſtrain for his Due, and to take that up in your puniſhment, which you denyed to give him in voluntary obedience. You would all be His, in the time of your extremity; then you cry to him, as your God for deliverance. Hear him now if you would then be heard: live to him now, and live with him for ever. A Popiſh Prieſt can perſwade multitudes of Men and Women, to renounce the very poſſeſſion of worldly Goods, and the exerciſe of their outward Callings, in a miſtaken devotedneſs to God. May not I then hope to prevail with you, to devote your ſelves with the fruit of your Callings, and Poſſeſsions to his unqueſtionable ſervice? Will the Lord of mercy but faſten theſe perſwaſions upon your hearts, and Cauſe them to prevail; what a happy day will this prove to us all. God will have his Own! the Church will have your utmoſt help, the ſouls of thoſe about you will have the fruit of your diligence and good examples, the Common-Wealth will have the fruit of your fidelity, the poor will have the benefit of your charity, I ſhall have the deſired end of my labour, and your ſelves will have the great and everlaſting gain.

A SERMON Of the abſolute Soveraignty of Chriſt; And the neceſsity of mans Subjection, dependence, and chiefeſt love to him.

Preached before the Judges of Aſſize at WORCESTER.

By RICH. BAXTER.

Luke 19. 27.

But thoſe mine enemies which would not that I ſhould reign over them, bring hither, and ſlay them before me.

LONDON Printed for Nevill Simmons Bookſeller in Kidderminſter, l656.