True Christianity, Sermon 1 – Title page 2

True Christianity · Sermon 1 – Title page 2

A 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 owne, for ye are bought with a price, therefore glorifie God in your body, and in your spirit, which are Gods.

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

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

Doct. 1. wee are bought with a price.

p. 9Doct. 2. Because we are so bought we are not our own, but his that bought us.

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

The points that need explication are these.

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

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

Thirdly, How wee are not our own.

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

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

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

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

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

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

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

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

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

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

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

I would next proceed to the p. 37confirmation of the Doctrines here conteined, but that they are so clear in the Text, and in many other, that I think it next to needlesse, and wee have now no time for needless work; and therefore shall onelyonly cite these two or three Texts, which confirm almost all that I have said together. Rom. 14. 9. For to this end Christ both dyed and rose, and revived that he might be Lord both of the dead and living. 2 Cor. 5. 14, 15. wee thus judge, that if one dyed for all, then were all dead: and that he dyed for all, that they which live, should not henceforth live unto themselves but unto him which dyed for them, and rose again. Mat. 28. 18, 19. 20. All power is given me in Heaven, and in Earth. Go yee therefore, Disciple all Nations, baptizing them, &c. teaching them to observe all things whatsoever I have commanded you. p. 281 Pet. 1. 17. 18. If yee call on the Father, who without respect of persons judgeth every man according to his workes, passe the time of your sojourning here in fear: Forasmuch as yee know that yee were not redeemed with corruptible things, as silver and gold, from your vain conversation—but with the pretious blood of Christ, as of a lamb without blemish, and without spot. These Texts speak to the same purpose with which I have in hand.

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

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

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

By many Scriptures we might quickly confirm this, if it were lyable to question. Luke 14. 25, p. 3826. If any man come to me and hate not Father and Mother, and wife and children, and brethren, and sisters, and his own life also, he cannot be my Disciple; and whosoever doth not bear his Crosse and come after me, cannot be my Disciple. So ver. 33. Whosoever he be of you that forsaketh not all that he hath, hee cannot be my Disciple: which is expounded. Mat. 10. 37. Hee that loveth Father or Mother more then me, is not worthy of me. Mat. 16. 24. If any man will come after me, let him deny himselfe and take up his Crosse and follow me; for whosoever will save his life shall lose it, and whosoever will lose his life for my sake shall find it. Psal. 73. 25, 26, 27. Whom have I in Heaven but thee, and there is none upon Earth that I desire besides thee. Psal. 16. 5. The Lord is the Portion of mine Inheritance, &c. Heb. 11. 24, 25, 26, p. 39Moses refused honor, and chose rather to suffer affliction with the People of God, then to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches then the treasures of Aegypt, for he had respect to the recompence of thê reward. I forbear citing more, the case being so evident, that God is set highest in the heart of every sound believer, they being in Covenant, resigned to him as his Own: On the contrary, most of the unsanctified are Christians but in name, because they were educated to this profession, and it is the common Religion of the Country where they live, and they heare none make question of it, or if they do, it is to their own disgrace, the name of Christ having got this advantage, to be every where among us well spoken of, even by those that shall perish for neglecting p. 40him and his Lawes. These men have resigned their names to Christ, but reserved their hearts to flesh-pleasing vanities. Or if under conviction and terror of conscience, they do make any resignation of their soules to Christ, it comes short of the true resignation of the sanctified in these particulars.

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

p. 412. Sincere selfe-resignation is accompanied with such a love to him, that we are devoted to, which overtoppeth (as to the rationall part) all other love. The soul hath a prevailing complacency in God, and closeth with him as its chiefest good: Psal. 73. 25. & 63. 3. But the unsanctified have no such complacency in him; They would feign please him by their flatteries, lest he should do them any hurt, but might they enjoy but the pleasures of this world, they could be well content to live without him.

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

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

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

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

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

The second is this.

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 655. Is it not incomparably more honourable to be Gods, then to be your own? and to live to him, then to your selves: the object and end doth nobilitate the act, and thereby the Agent. It is more honourable to serve a Prince, then a Plowman. That man that least seeks his owne honour or carnall interest, but most freely denyeth it, and most intirely seeks the honour of God, is the most highly honoured with God and good men; when selfe-seekers defraud themselves of their hopes. Most men think vilely, or at least suspitiously, of that man that seeks for honour to himselfe: they think if the matter were combustible, he need not to blow the fire so hard: if he were worthy of honour, his worth would attract it by a sweet magnetick power; so much industry they think is the most probable mark of indignity, p. 66and of some consciousnesse of it in the seekers breast. If he attain some of his ends, men are ready to look on his honour but as Alms, which he was faine to begge for before hee got it: and could he make shift to ascend the Throne so much in the eyes of the wisest men, would be detracted from his honour, as they did believe himselfe to have a hand in contriving it, Quod sequitur fugio, &c. They honour him more that refuseth a Crown when it is offered, then him that ambitiously aspireth after it, or rapaciously apprehendeth it. If they see a man much desire their applause, they think he needeth it, rather then deserveth it. Solomon saith, To search their owne glory, is not glory, Prov. 25. 27.

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

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

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

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

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

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

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

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

13. Lastly consider, When judgement comes, enquiry will be made, whether you have lived as your owne, or as his that bought you: Then he will require his own with the improvement, Luke 19. 23. The great businesse of that day will be, not so much to search after particular sinner, or duties, which were contrary to the scope of heart and life; but to know whether you lived to God, or to your flesh: whether your time, and care, and p. 83wealth, were expended for Christ in his members and interest? or for your carnall selves, Mat. 25. In as much as you did it not to these, you did it not to him. You, that Christ hath given Authority to, shall then be accomptable, whether you improved it to his advantage? You that he hath given honor to, must then give account, whether you improved it to his honour? In the feare of God, Sirs, cast up your accounts in time, and bethink you what answer will then stand good; It will be a dolefull hearing to a guilty soule, when Christ shall say, I gave thee thirty or forty years time: thy flesh had so much in eating, and drinking, and sleeping, and labouring, in idlenesse and vaine talking, and recreations, and other vanities; but where was my part? how much was laid out for the promoting of my glory? p. 84I lent you so much of the wealth of the world; so much was spent on your backs, and so much on your bellies, so much on costly toyes, or superfluities, so much in revengeful suites and contentions, and so much was left behind for your posteritie; but where was my part? how much was laid out to further the Gospell, and to relieve the soules or the bodies of your brethren? I gave thee a family, and committed them to thy care to govern them for me, and fit them for my service: but how didst thou perform it? O Brethren, bethink you in time what answer to make to such interrogatories; your judge hath told you, that your doome must then passe according as you have improved your talents for him; and that he that hideth his Talent, though he give God his own, shall be cast into utter darkness, where is weeping and p. 85gnashing of teeth, Mat. 25. 30. How easily will Christ then evince his right in you, and convince you that it was your duty to have lived unto him? Doe you think sirs, that you shall then have the face to say, I thought Lord that I had beene made and redeemed for my selfe? I thought I had nothing to doe on earth, but live in as much plenty as I could, and pleasure to my flesh, and serve thee on the by, that thou mightest continue my prosperitie, and save me when I could keep the world no longer: I knew not that I was thine, and should have lived to thy glorie: if any of you plead thus, what store of Arguments hath Christ to silence you! Hee will then convince you, that his Title to you was not questionable: Hee will prove that thou wast his by thy very Being, and fetch unanswerable Arguments from every part and p. 86faculty: He will prove it from his Incarnation, his life of humiliation, his bloody sweat, his crown of Thorns, his Crosse, his Grave: He that had wounds to shew after his Resurrection, for the convincing of a doubting Disciple, will have such Scares to shew then, as shall suffice to convince a selfe-excusing Rebel: All these shall witnesse that he was thy rightful Lord: He will prove it also from the discoveries of his Word, from the warnings of his Ministers, from the mercies which thou receivedst from him, that thou wast not ignorant of his Right, and of thy duty,; or at least, not ignorant for want of meanes: Hee will prove it from thy Baptismal Covenant and renewed engagements: The Congregation can witnesse, that you did promise to be his, and seale to it by the reception of both his Sacraments: And as hee will p. 87easily 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 Angells, to sit in judgement on the rebellious world, and claime his due which is now denyed him: when Plaintiffe and Defendant, witnesses, and Jurors, Counsellors and Justices, Judges, and all the Princes on Earth, shall stand equall before the impartial Judge, expecting to bee 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 bee devoted to him, or to the flesh? which now p. 88do you take for the better master? what would you doe 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 doe? O sirs, you may heare these things now from your poor fellow creature, as proud hearted Gallants, or as selfe-conceited Deriders, or as besotted worldlings, or senceless blocks, or secret Infidels, that as those Deut. 29. 19. doe blesse themselves in their hearts, and say, We shall have peace, though we walke 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 worke, when words will not, especially words not believed, nor considered of: When you shall see the God that you disowned, the Redeemer whom you neglected, the Glorie p. 89which you forfeited, by preferring the pleasures 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 who say they believe such a judgement, and everlasting life and death, as all Christians professe to doe, can yet read, and heare, and talke of such things as insensibly, as if they were dreames or fables! I know it is the nature of sinne to deceive, and of a sinfull heart to bee too willing of such deceiving; and its the businesse of Satan by deceiving to destroy, and with the most specious baits, to angle for soules; and therefore I must expect, that those of you that are taken, and are neerest to the pit, should be least p. 90fearful 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 certaine truth, that I heartily wish, that I might rather live on a dunghill, and bee the scorne of the world, and spend my few dayes 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 lye here in Lazarus poverty, and want the compassion and reliefe of man, then to be cloathed with the best, and fare deliciously, and hereafter be denyed a drop of water to coole the flames of the wrath of God.

p. 91I confesse, this is likely to seeme but harsh and ungrateful preaching to many of you: some pleasant Jingles, 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 eares and phantasie tickled, then rubbed so roughly, and bee roused from their ease and pleasing dreames. But shall I preach for my selfe, while I pretend to be preaching you from your selves to God? Shall I seeke my selfe, while I am preaching of the everlasting misery of Selfe-seekers? God forbid. Sirs, I know the terrors 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 selfe, and study more to please you, then to save you: I love not to make a needlesse story in p. 92mens 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 wee shall shortly see him comming in his Glory, and the Host of Heaven attending him with acclamations: In the meane time, your particular doome drawes on; the fashion of all these things passeth away, as those seats wi…l anon be empty when you are departed; so it is but a moment till all your habitations shall change their possessors, and the places of your ab…de, and too great delight shall know you no more. I must needs speak to you, as to transient, itinerant mortalls, who must ere long be carryed on mens shoulders to the dust, and there be left by those that must shortly follow you; then farewel H…nours and fl…shly Delights, farewell all the accommodations p. 93and contents of this world: O that you had sooner bid▪ them farewel; Had you lived to Christ as you did to them, hee would not so have turn'd you off, nor have left your dislodged soules to utter desolation.

In a word, As sure as the word of God is true, if you own him not now as your Lord and Soveraign, 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 reape: for he that soweth to his flesh, shall of the flesh reape corruption; but hee that soweth to the spirit, shall of the spirit reape everlasting life, Gal. 6. 7, 8. Consider this ye that forget God, lest he teare you in pieces, and there be none to deliver you, Psal. 50. 22.

p. 94Beloved Hearers, Believe as you pretend to Believe, and then live as you do Believe: If you believe that you are not your owne, 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 paine 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 Dogge, is like enough to live like a Dogge, even in his filthinesse, p. 95and in snarling for the bones of worldly vanities, which the Children do contemne.

Having spoken thus much by way of Exhortation: I shall adde 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 looke to the uprightnesse of your heart, in this great businesse of devoting your selves to God; especially see,

1. That you discern, and soundly believe that 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.

p. 963. 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 retaine 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 portiin 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 onelyonly some grosser disgraceful sinnes, as swearing, drunkennesse, whoredome, 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 p. 97lives, that is the certaine evidence of a State of damnation, which way soever it bee that this is expressed. Many a civill Gentleman, hath his heart more addicted to his worldly interest, and lesse to God, then some Whoremongers and Drunkards. If you live with good reputation for civility, yea for extraordinary ingenuity, yea for religious zeale, and no disgracefull vice i… perceived in your lives; yet if your hearts bee on those things which you possess, and you love your present enjoyments better then God, and the Glory that hee hath promised, your case is as dangerous as the Publicans and Harlots: you may spend your dayes in better Reputation, but you will end them in as certaine desolation as they. The Question is onelyonly, Whether God have your hearts and lives? and not, whether you denyed them to p. 98him with a plausible civility: Nay it is meerly for their carnall selves, to preserve their reputation, that some men doe forbeare 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 Joh. 2. 15.

2. If you are wholly Gods, live wholly to him, at least doe not stint him, and grudge him your service. It is grown the common conceit of the world, that a life of absolute Dedication to God, is more adoe then needs: what needs all this adoe say they; cannot you be saved with lesse adoe then this! I will now demand of these men but an answer to these few sober Questions.

1. Do you feare giving more to p. 99God then his due? Is not all his owne? 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 doe you thinke you well requite him!

3. Christ said not of his life and precious blood, it is too much: And will you say of your poore 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 hee will do?

5. Are you afraid of being losers by him? Have you cause for such feares? Is he unfaithfull, or unable p. 100to performe his promises? will you repent when you come to heaven, that you did too much to get it? will not that blessednesse pay you to the full?

6. What if you had no wages but your work? Is it not better to live to God then to man? Is not purity better then impurity? If feasting be grievous, it is because you are sick: If the mire be 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 lesse for Heaven, or for Earth? Sirs, these Questions are easily answered, if you are but willing to consider them: So doth it beseeme those, to be afraid of giving God too much, that are such p. 101bankrups as wee are, and are sure that we shal not give him the twentieth part of his due, if we doe the best we can: And when the best, that are scorned by the world for their forwardnesse, do abhor themselves for their backwardnesse! 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 feare, lest wee should give God too much of our hearts, or of our lives.

3. If you are not your owne, remember that nothing else is your owne; 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 oweth them.

2. Your Authority and Dignities are not your owne, see therefore that you make the best of them for p. 102him that lent them you.

3. Your Children themselves are not your owne, designe 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 wickednesse of too many of our Gentry, that they prepare their posterity onelyonly to live plenteously, and in credit in the world, but not to be serviceable to God or the Common-Wealth. Designe them all that are capable to Magistracy or Ministry, or some usefull way of life: And what-ever bee their imployment, endeavour to possesse them with the feare of the Lord, that they may devote themselves to him. Thinke not the preaching of the Gospell, 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, p. 103if Noblemen, and Gentlemen, would addict those Sonnes to the Ministry that are fit for it, and can bee spared from the Magistracie: They might have more respect from their people, and easier Rule them, and might better win them with bounty then poore men can doe. They need not to contend with them for Tythes or maintenance.

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

5. If you are not your owne, then your weaIth is not your own: honour God therefore with your substance, and with the first fruits of your increase, Prov. 3. 9. Doe you aske how? Is there no poor people that want the faithfull preaching of the Gospell for want of meanes, or other furtherance? Is there no godly Schollars that want meanes to p. 104maintain them at the Universities, to fit them for this Work? Is there no poore Neighbours about you that are ignorant, that if you buy them Bibles and Catechismes, and hire them to learne them, might come to knowledge and to life? Are there no poore Children that you might set Apprentices to godly Masters, where soule and body might both have helps? The poore you have alwaies 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 comming when it would doe you more good, to have laid them out to your Masters use, then in pampering your flesh.

Some grudge that God should have the Tenths; that is; that they should be consecrated to the maintenance of his service: but little do these consider, that All is His, and p. 105must All be accounted for; some question, whether now there bee such a sinne as sacriledge in Being: But little doe they consider that every sinne is a kind of sacriledge. When you dedicated your selfe to God, you dedicated all you had; and it was Gods before, doe not take it from him againe: Remember the halving of Ananias! and give God All.

Objection, But must we not provide for our Families?

Answer. Yes, because God requires it, & 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 owne, 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 honour of your p. 106Lord, so be sure that you hourly renew these intentions, when you set your foot out of your doores, aske whether your businesse you go upon, be for God: when you goe to your Rest, examine your selves what you have done that day for God; especially let no opportunity over-slip you, wherein you may doe him extraordinary service. you must so performe 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 businesse of the Day, what need I say more then in a word to apply this generall Doctrine to your speciall Worke.

1. If the Honourable Judges, and the Justices will remember, that p. 107they are Gods, and not their owne: what a Rule and stay, will it bee to them for their Work? what an answer will it afford them against all solicitations, from carnall selfe, or importunate friends? viz. I am not mine owne, nor come I hither to doe mine owne Worke, I cannot therefore dispose of my selfe or it, but must doe as hee that owes me, doth command me: How would this also incite them to promote Christs interest with their utmost power, and faithfully to owne the Causes which he owneth?

2. If all Counsellors, and Soliciters of Causes, did truly take themselves for Gods, and not their owne, they durst not plead for, nor solicite a Cause they knew which God disowneth: They would remember that what they doe against the Innocent, or speake against a righteous Cause, is done p. 108and said against their Lord, from whom they may expect ere long to heare, 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, had need of a large Fee to save him harmless. Say not, it is your Calling which you must live by, unlesse you that once listed your selves in your Baptisme under Christ, will now take pay and make it your profession to fight against him: The emptier your Purses are of Gaine so gotten, the richer you are; or at least the fuller they are, you are so much the poorer: As we that are Ministers doe 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 p. 109against 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 reproofe of your guilt from God who did permit it. Had Lawyers and Divines lesse lived to themselves, and more to God, we might have escaped, if not the scourge of reproachfull Tongues, yet at least the lashes of Conscience. To deale freely with you, Gentlemen, it is a matter that they who are strangers to your profession, can scarce put any fair construction upon; that the worst Cause for a little money, should find an Advocate among you! This driveth the standers by, upon this harsh Dilemma, to think that either your Understandings, or your Consciences, are very bad. If indeed you p. 110so little know a good cause from a bad, then it must needs tempt men to think you very unskilfull in your profession. The seldome and smaller differences of Divines, in a more sublime and mysterious profession, is yet a discovery so farre off their ignorance, and is imputed to their disgrace: But when almost every Cause, even the worst that comes to the Barre, 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 judgments, doth seeme to bewray their weaknesse: But if you know the Causes to be Bad which you Defend, and to bee Good which you oppose, it more evidently bewrayes a deplorate Conscience: I speake not of your innocent or excusable mistakes, in Cases of great difficultie; nor yet of excusing a Cause bad p. 111in the maine from unjust aggravations: But when Money will hire you to plead for in justice against your own knowledge, and to use your wits to defraud the Righteous, and spoile his Cause, or vexe him with delayes, for the advantage of your unrighteous Clyent, I would not have your Conscience for all your gaines, nor your Accompt to make for all the world: Its sad that any knowne unrighteous Cause, should have a professed Christian in the face of a Christian Judicature to defend it, 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 finde a Patron, and no contentious, malicious person should bee more readie to doe wrong, then some Lawyers to defend him, for a (deare bought) Fee! Did you honestly p. 112obey God, and speake not a word against your judgement, but leave every unjust man to defend his owne Cause, what peace would it bring to your Consciences? what honour to your now reproached Profession? what reliefe to the oppressed? and what an excellent cure to the troublesome contentions of proud or malicious men?

3. To you Jurers and Witnesses, I shall say but this, you also are not your own; and he that oweth you, hath told you, That hee will not hold him guiltlesse, that taketh his Name in vaine: Its much into your hands, that the Law hath committed the Cause of the Just; should you betray it by perjury and false witnesse, while there is a Conscience in your guilty breast, and a God in Heaven, you shall not want a witnesse of your sinne, or a revenger of the oppressed, if the blood p. 113of Christ on your sound repentance do not rescue you.

4. If Plantiffe and Defendant, did well consider that they are not their owne, they would not be too prone to quarrels, but would lose their right, when God the chiefe Proprietor did require it. Why doe you not rather take wrong, and suffer your selves to bee defrauded, then doe 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 claime 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 p. 114set, 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 Eclipsed This Sermon was preaced in the time of the Eclipse.Sun withdraw its light, so remember, how before this dreadfull finall Judgement, the Sunne and Moone, 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 bee His, then see that you be His now; owne him as your absolute Lord, if you expect he should owne you then as his People. Woe to you that ever you were Borne, if you put God then to distraine p. 115for 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. Heare him now, if you would then be heard: live to him now, & 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 devotednesse to God. May not I then hope to prevaile 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 prevaile; what a happie day will this prove to us all: God will have his Owne, the p. 116Church will have your utmost helpe, the soules of those about you, will have the fruit of your diligence and good examples; the Common-Wealth will have the fruit of your fidelitie, the poor will have the benefit of your charitie, I shall have the desired end of my labour, and your selves will have the great and everlasting gaine.

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

Preached before the Judges of Assize at WORCESTER.

By Richard Baxter.

Luke 19. 27.

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

London, Printed for Nevill Simmons Bookseller in Kidderminster, And are to be sold at London by Will. Roybould at the Ʋnicorne in Pauls Church-yard 1655.