Riches of mercy to men in misery, or, Certain excellent treatises concerning the dignity and duty of Gods children by the late Reverend and Faithfull Minister of Jesus Christ, John Preston ...

2 TIM. 2. 1.

Thou therefore my son, be strong in the grace which is in Christ Iesus.

THe next point that we are to handle out of these words is this; That All grace is recived from Iesus Christ. We can receive no grace but from him, and in him there is enough to be had. There is none but from him, we know nothing but what we are taught by him as a Prophet: whatsoever we do is lost labour, except it be made accep∣table through him as a Priest: we are able to overcome no lust, to do no duty but through the power we have from him as a King. Besides, I add further, that as all grace is from him, so in him there is enough grace to be had; We all of his fulness receive grace for grace; that is, we receive the variety of graces that he had, grace for grace. As the child receives limb for limb, or as the wax receives of the seal character for character, print for print, so we receive the quantity of grace that we have, from that fulness that is in him.

But how is this grace received from Christ?

We take it not immediately out of the fountain, but it is derived to us by certain conduit-pipes, therefore take heed of that, of expecting to receive grace from Christ without these means.

Again, we must not think that these means will do it without him; we must not break off the conduit-pipes from the Well-head, as we must not go to the Well-head without them. Now the means whereby we receive grace, is by the Word and Sacraments: we are not born of him by carnal generation as Adam, but instead of that generation, when we have taken him, there is a spiritual relation in∣stead of it in Gods sight, and by vertue of that we re∣ceive grace and strength from him.

Therefore if ye would receive more grace, increase of grace, labour to draw near him, and then you drawn near him when your will is brought to a greater degree of wil∣lingness to have him for your husband.

But yet in general we must know, that grace is recei∣ved from Christ, as we receive corruption from Adam; the old man he doth not more powerfully communicate corruption and sin to us, then the new man is powerful to communicate grace and life. So that when we are once in Christ as we are in Adam, we are sure to have grace from him; and then we are in Christ when we have taken him, and are matched with him, and united to him. As a man may be matched to his wife, after the match is past in a greater degree of will; when there is a greater degree to have such a woman for his wife, or a women to have such a man for her husband. The will may be wound to a higher degree and peg of willingness. Therefore our business is, when we come to receive the Sacrament, to labour to increase that willingness, to la∣bour to add to that resolu••ion of taking Christ. Now that is done by a distinct and clear apprehension of Christs willingness to match with us: we must know that the gift of righteousnes is freely offered; there is no∣thing required, but that we be willing to take it; there

is nothing required but sincerity on our part. Now this false opinion, that there is more then that required, is that which keeps us asunder.

Now to bring our hearts nearer to Christ (for when we are near him, then we receive most grace from him:) first, I say the apprehension of that must be clear.

Then secondly, we must labour to be divorced from all other husbands: when the mind is weaned from all earthly things, to which they are too much wedded, to have those lingrings cut off, when we affect riches or pleasures too much, or whatsoever the heart is taken up abo••t; in what measure a man is earthly minded, in that measure his heart is disjoyned from Christ. Now the way to bring our hearts nearer, is to be divorced from these.

But when is this love inordinate?

Then you may know it is inordinate and adulterous love, when it is a let of your love to your Husband: God gives you leave to take and to use outward comforts; you may rejoyce in them, he commands you so to do: one∣ly this you must take care of, that your love to your Husband be not lessened. If a man be so busie in his cal∣ling and business, that he find himself more indisposed to draw near to his Husband the Lord, that he is more un∣fit to pray, and to holy conference, it is an adulterous occupying of himself about the works of his calling. So when he loves his children, or friends, his sports and re∣creations, whatsoever his mind is occupyed about, look how far it lessens his love to God, and daunts, and hin∣ders, and interrupts that, in the same measure it is adul∣terous. Therefore if you would draw near to Christ, consider how your affections run out: for he looks on you with a jealous eye.

And you must take pains with your hearts to labour to have those lusts mortified: you must reason out the matt••r with your selves; for there is no man that loves any thing inordinately, but it ariseth from deceit; and

there is nothing so good, but we must let it go, and cleave to Christ: and if we cannot do it with ordinary pains, we must do more then ordinary. There are some lusts, as some Devils that will not be cast out without fasting and prayer: Now when we loose our hearts from these things, that is a means to draw near the Lord.

Lastly, to add to this, consider the need we stand in▪ of Christ, and to that add the vertues of our Husband, what need we have of him, and what benefit we have by him.

Consider thy need of him; thou art in such a case, that when thou art out of him, thou art subject to an ex∣tent, and to be laid in prison: but when thou hast him for thy Husband, thou art under cover.

But you will say, I hope I am past this.

Thou must know that thou hast continual need of it; thou hast need of him every day, thou hast need of him to redeem thee from every evil that thou escapest from day to day: thou hast need of him to help thee to every comfort, thou hast need of him to assist thee to every du∣ty thou performest.

And withal consider, when thou feest thy need (for therfore we do not prize Christ, because we know him not, and we know him not, because we know not our selves; how impotent and weak we are without him, we are a∣ble to do nothing without him. I say when we have considered what our need is of him, then let us consider the vertues of our Husband, and the portion we have with him.

Consider the vertues of our Husband; we are all too short in this: consider the excellency that is in Christ, the beauty that is in him, to draw us near to him. Thou must look on him as one full of beauty, the fairest of ten thousand, as we do with men that we converse with: if it be a man that hath worth in him, that you daily con∣verse with, now you see one excellency, and then an∣other, now one spark appears, and then another; so

learn to know Christ by experience continually.

And then as we must know him by the description of himself in his Word: so to know him by his actions, by all his carriage, to see what a one he is. There is no Husband so kind as he, there is no master so bountiful as he, there is no friend so loving as he. Consider how pa∣tient, •…•…nd •…•…ow wise he is: how he disposeth things for thy advantage, better then thou couldest do of thy self.

Withal consider the portion thou hast with him, 1 Cor. 3. 18. see it there, All things are yours, whether Paul, or A∣pollo, or Cephas, or the World, or life, or death, or things present, or things to come, are all yours; that is, as if he had said, if here be not enough, think all that thou canst, all is thine, that portion thou hast with thy Husband; all the gifts in the world, a••l the excellent men in the world, they are made for thy service. And if thou think not that enough, the things of the world, he tells thee all the World is thine, every thing in the world, of what condition soever it is, thou shalt have no want of it if thou have need of it, all the world is thine, and then Life is thine; that is, when a man may be afraid that if he live long, such and such things may befall him: no, faith he, life is for thy advantage. I, but may not death come too soon, and do me a shrewd turn by coming on me as a snare? No, faith he, let it come when it will, death shall be advantage. That benefit a goodly man hath, that whensoever death comes, it shall be the fittest season of all other times. Therefore when a man stands in fear that he knows not what shall become of him, this is his security, that whensoever death comes, it shall be for his advantage.

And then if that content thee not, that thou shalt have present things, for we are apt to fear future things; and who knows what may fall out for the time to come? Those things are yours for your advantage. If this be not enough, all things are yours, whatsoever thy heart

can wish or desire, this portion thou hast with thy hus∣band. I say we are to exercise our selves in the medita∣tion of these things, that it may encline our hearts the more to him, and make us come more willingly to match with him; and to confirm us in the choice we have made. When this is done, that we are willing to match with him, and to take him in a greater degree then before, this is to eat his flesh, and drink his blood. For, taking him, and comming to him and eating his flesh, are promiscuously used, Ioh. 6. He that eats more gets more strength, he that drinks deeper gets more re∣freshing: he that takes him more gets more grace from him. Now taking him thus; this resolution to take him for a Lord for a King, for a Master, for a Husband: as there are more degrees added to it, so you shall find more abundance of grace and life flowing from him to your hearts. So much shall serve for this point.

There is but one point more, and so we will have done with this text. We have handled, First his, that It is the property of grace to make a man strong: In that it differs from counterfeit grace. Secondly, That all grace is from Christ. Now there is another lies in this; in the manner of the exhortation, and the occasion of it. Now my Son be strong, that is, Timothy, know that thou hast grace, and strength in thee; but now thou art to preach the Gospel, to fight the good fight of faith, now thou hast many things to suffer: now thou hast great im∣ployments in hand, stir up or use the strength that thou hast. This is the point hence; that

We must not onely get strengthening grace, but use it, and improve it.

That is, the strength that we have, it must not be as a sleeping habit, lie still there, but we must draw it forth to action, bring it out to practise, and that upon all occasi∣ons. So I say we must not onely get habitual strength, but use it, stir it up, bring it forth to action upon all oc∣casions. You see how it is gathered from the words, Thou my Son be strong.

But you will say to me, What are those occasions, where∣in we must in such a special manner stir up this strength?

I say, upon all occasions: but yet to pitch your thoughts on some, I will name these three.

First, in imployments which are done with any speci∣al hazzard, in such stir up thy strength, for you see that is spoken to Timothy here, that is i•• there be any action to be done that will cost the loss of thy credit or estate, or friends: if there be any action to be done that will cost thee imprisonment, losse of liberty and disgrace, now be strong. If the action have any such difficulty, such losses and crosses depend upon it, now be strong to go through with it; do not say now there is a Lion in the way, and bauke it, but be strong, stand fast, break through all such impediments, be undaunted, quit thy self as a man: for this i•• a time to be strong. As it was said to Sampson, the Philistines are upon thee, now it is a time to use thy strength. So I may say to every man, when there is a speciall business lies on him which must be done with hazzard, having a fountain of strength in Christ, use it.

This is that which the Scripture calls boldness: when the Apostles were to preach the Gospel, and had the priests, and the whole Counsel against them, now was the time for them to speak boldly: therefore you see it is so expressed, when Ioshua was to fight with the Canaa∣nites, with the Anakims, and cities walled up to heaven, Now be of a good courage, be strong, (that word is used, Ios. 1. 6) that is, now is the time. So Ieremy, Ier. 26. when he had a special business to be done with much ha∣zard, that he must go & speak in the name of the Lord to the King, and Princes, and people, which were ready to put him to death, Now be strong, and keep not a word back. So Iohn Baptist, he was to tell Herod of his fault, of that sin; you know what hazzard that action was accompanied with: now it was a time for Iohn to stir up his strength and to use it. So in all such exigences as these when God puts us to the tryal whether we will do any thing for him;

whether we will part with any thing for his sake; whether we will deny our selves, and take up our cross and follow him, I say these are the times. And therefore i•• a man have any treasure in heaven, and be perswaded of the va∣nity, and worthlesness of outward things: herein stands his boldness to neglect them, to let them go, so he may do service to God, and bring glory to his name, and do good to the Church: for indeed in that stands the stirring up of our strength. As Luther said, when he was so bold, he gives the reason of his boldness: saith he, What can they take from me? my credit? what care I for that, it is but small; they may take away my estate, that is but little: they may take away my life, but I make no account of it saith he; if other men made as little account of these things as I do, they would be as bold as I.

Therefore I say now it is a time for a man to stir up his strength, to be willing to part with these things, when actions come that have hazzard accompanying them, and opposition, and persecution, and resistance from this temptation, and from that, Now be strong in the Lord, Ephes. 6. When there comes temptations, if any thing be to be suffered, be strong to endure it; If any thing be to be done, be strong to go through with it; if be any special duty, be strong, wrestle with the Lord as Iacob did in distresse, there was his course, stir up thy strength at that time, and wrestle with all thy strength. So, if ••he businesse be to contend for the common truth and faith, a man must be strong: what though it be ac∣companied with hazzard? this is a time for a man to stir up his strength; that is one case.

A second is, in all great changes of estate, for that is a time when a man should stir up his strength, because then a man is most apt to be weak. That is, if a man ••al•• into great crosses and afflictions and adversities: and again if he be raised to prosperity more then ordinary, now 〈◊〉〈◊〉 him be strong: that is, let him look to himself and take heed now that his heart be not broken by the one, nor

puffed up with the other: now is the time for a man to be strong upon these great changes. As the body of a man when he comes into a strange Countrey, to change of diet and air, he is affected with it, it works upon him: so the soul of a man in all great changes of estate that it falls into, cannot but be affected with them: Therefore the Scripture calls it drunkennesse: A man may be drunk with prosperity, and adversity, and a man is apt to be so: that is when a man is drunk his brain is weak, and the beer or wine is strong: so when the heart of a man is weak and the operation is strong, the estate that falls on him is strong, it makes him drunk both wayes. A man is drunk with prosperity one while, another while with adversities; this is a time to be strong. As the Apostle expresseth it, Phil. 4. I am able to want, and to abound, to pass through good report, and evil report, That is, now in this great change, if you talk of strength, I am able to do all things through strength from Christ.

A man in an even condition, it is nothing for him to keep his minde in an even temper; but in the unevenness of a mans condition, now to keep his minde equally dis∣posed, that is the difficulty. And it is not onely difficult in that which riseth from the unevenness of a mans estate; but the suddenness of the change. When a sudden change comes, look to thy self, be strong. As we say of the body (it is a rule of Physicians) it indures not sudden changes; no more can the minde, but it is apt to be dis∣quieted and put out of temper. As when a man hath had a great heat, and sudden cold comes: when a man is in one condition, and suddenly comes into another, now is the time to stir up strength. That is the second.

Thirdly and lastly, there are certain seasons and op∣portunities, wherein a man is called to exercise such and such a grace; now is the time, when we must be strong to put that grace in practice. Sometimes there is a season of using the grace of patience, sometimes of love some∣times of temperance, sometimes one grace, sometimes

another: whensoever these seasons and opportunities come; now put forth these graces, and let them have their perfect work, every grace in his season. That is the time now when a man is to stir up his strength in those oppor∣tunities and turnings of a mans life. Such things fall out every day; now one grace is to be used, and then ano∣ther: now be careful to stir them up, as we see, 2 Pet. 1. 5. when a man hath one grace, saith the Apostle, let him add one to another: Therefore give all diligence thereto, join vertue with faith, and with faith knowledge, and with knowledge, temperance, with temperance, patience, with pa∣tience godliness, with godliness, brotherly kindness, with bro∣therly kindness, love. That is, suppose, saith the Apostle, thou hast faith, perhaps there i•• need of more then that, there comes seasons when thou art to do good works, to add works to thy faith, therefore remember in such a case to join vertue to it: for vertue is taken here for acti∣on, a readiness in a man to perform, to bring that faith into use. But when you are set on work, perhaps it may be a difficult case to know what a man in discretion should do in this ambiguous case: therefore add knowledge and prudence, to guide and direct you in that you do; but when you have gotten prudence, and know what is to be done, then add to knowledge, temperance. It may be a man may know well enough what to do, but he is drawn aside with some pleasure and lust; for it is usual for a man to know, but because he is byassed the wrong way with some inordinate affection, he performs not that 〈◊〉〈◊〉 knows, therefore saith the Apostle, now is the season to add temperance to knowledge, to abstain from those things. And besides, as pleasures are a means on the one side to keep him from the practise of what he knows, so there are likewise some dangers and difficulties, some∣what that a man is to suffer. When a good action is to be done, a men shall find many crosses and oppositions, some∣what he must part with: therefore add not temperance onely, but patience, that is, a time for patience, or else

he cannot do any thing to purpose. When both these are done, joyn with patience godliness. A man may do much, and join temperance and patience, but these are moral vertues, a man may do them for other ends; he may be a good servant, but he may serve a wrong Ma∣ster: therefore saith he, eye God in all you do, join to these godliness, do it out of sincerity, advance him and his glory, and do it not for your own ends: and with godliness, brotherly kindness, that is, that the work and business you do, though it must be done to the Lord, for his sake, and so you must do it in a godly manner: yet your business is with men for the most part, therefore you must join with godliness, brotherly kindness, that you do it out of love to men, as well as out of sincere respect to God. I, but there are other men in the world be∣sides godly men, and we have to do with them, and there are many businesses to do for their sake and advan∣tage; therefore saith the Apostle, add to brotherly kind∣ness, love, that is, love to all mankind, that when you do any action, he means actions of mercy and compassion, you must do it out of love to them, though they be stran∣gers from the Covenant of grace.

Now mark, these are the times and seasons, wherein a man is to stir up the strength of all these graces; you see they come in season one after another. Put case, a man exercise one, and leave another unexercised in its season, there is a deformity and want: when a man u∣seth other graces, and not temperance; suppose a man will do any thing, but when he is to suffer, he will baulk the way because of the Cross, he is loath to suffer, he wants patience: here is a thing wherein his weakness is seen; therefore be strong, that is, in every thing, in the practice of all the graces we receive, that they may have their perfect work.

Well, the use of this in a word is, To put us in mind of our duty, and to quicken us, that we may all remember what person we sustain, what we have to do, for what

end we come into the world, and to do it: for that which the Apostle saith here to Timothy, we have all need to have it repeated to us, and to be put in mind of it upon every occasion. Now be strong to do this, and this; for all the actions of a mans life are divided into these two main heads: Either they are such actions as are bestowed in gathering strength; as when we pray, & keep the Sabbaoth, and read and are occupied in holy duties, now our busi∣ness is to gather strength. But now there are other actions that stand in converse, in doing the business and works of our calling; when we are to grapple with troubles and temptations, when we fall upon change of our estate, &c. these are times of spending and not of gathering, these are times to use strength: now we must be as care∣full to use our strength as to gather it, we must be as care∣ful to stir up our strength, as the Apostle saith to Timothy, Thou my Son be strong in the Lord, we must stir up our strength. I say, we have need to be called upon, for you must not think that the Lord doth all. It is true, he puts life in us, but when we have life once, then we may move and stir our selves: he kindles the sacrifice from heaven at first, but when the sacrifice is kindled, when you have got fire, you must keep it alive, and blow it up, and put fuel to it. Therefore Iude 20. build up, Edifie your selves. It is true, the Lord first layes the foundation: he first layes us upon the corner stone, he begins the buil∣ding, but when it is begun, we must not think that it belongs onely to the Minister to build us up, or to the Lord to build us up, but we must edifie our selves: that is, we must still be adding to the building, now one stone, and then another: so we have the building of grace going up in our hearts, this should stir us up to use our strength.

And this is a matter of special moment, the rather be∣cause all the graces we have otherwise are flitting habits in the soul. Some things we have that are altogether for use; as money, it is all for use; if a man use it not, he

were as good not to have it. And physick, if a man have the best receipts and cordials, if he use them not, he were as good not to have them: and so skill in a Trade, if a man do not use it, he were as good not to have it. Of this nature is grace, all the end of grace is for use: the end of every habit is for action, as we know not the Tree but by the fruit. Now consider, if the end of all the strength and grace we have be but for action, that it may be stirred up, Then you should not onely busie your selves in gathering strength, but let half your thoughts at least be occupied in considering, how shall I spend this strength, & use these graces? To be on the thriving hand is good, or else thou wilt have no strength to spend; yet that is the special thing. The rather because it is a general fault among us, it is an old complaint; we learn more for knowledge and dispute, then for living. That is, when you come to hear, you are glad of notions, and there is delight in them, and perhaps we add to our knowledge, and perhaps some habitual strength too we add to that we had be∣fore: but you must learn to live; he that hath knowledge must learn to bring it into practice, especially you that are able to do it. Some cannot pray, but you that can pray, converse profitably, stir up your own hearts to it when you are in company.

You neglect this, and live as if you had not such grace wrought in you, as if you were not regenerate, as if you had not tasted of the powers of the world to come. I say it is a shame for you, therefore your business is now to stir up your selves to this. And to help you in that, I will briefly name to you some helps.

You must know that there is an essential power, where∣by a man is strong and able, if he will put his strength to it, to do of himself. And besides this, there is a cer∣tain energy, an ability present, as of body or mind, rea∣dy at every turn to do holy actions. Therefore if you ask how you shall do this; how you shall bring this ha∣bitual

power to this readiness and nimbleness? I say ex∣ercise your selves to godliness. Use makes perfect in o∣ther things: so in this, the more a man accustoms him∣self, the more his soul is ready to do every good action. As the hand gets a habit to play on the Lute, or in wri∣ting, or other things that are done with the hand, by of∣ten applying it self to the work: so the soul when it often applies it self to such actions, it turns it self into it, it gets readiness and nimbleness. Therefore be ready to do it upon all occasions with facility and delight, upon all sudden opportunities; It fashions a man, as it is said 2 Tim. 2. 21. as a vessel prepared to every good work. The meaning is this, that even as you see a vessel is fitted for such a turn, as a spoon, or a salt, or a cup, &c. as there are variety of vessels, so they are fitted for such a turn or use: so a Christian should be a vessel fitted for good works. Now this vessel is not fitted on the sudden, but is moul∣ded every day more and more, and is brought to a better, and better fashion, and as it is fashioned more, so it is readier to its proper work.

Now it is this suiting and applying your selves to good works, that makes you ready. If a vessel be not fit for the turn, it will not do the business so readily; there is an impediment in it: so it is with the mind, when it is not accustomed. Every action you do, helps to mould the soul more, and makes it a vessel fit for the Lord, and for every good work.

Besides this, as there must be a moulding of the heart, and fitting it for exercise, so there must be a removing of impediments that hinder. Therefore we see in that place, 2 Tim. 2. 21. If any man purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the Masters use, and prepared to every good work. There is a certain rustiness that cleaves to the wheels of the soul, that it moves not nimbly and readily in the doing the works we are called to do, this rust must be rubbed off. There be impediments of divers sorts: worldly-mindedness is a

great impediment and hindrance. And so cares, and pleasures, and lusts, those that are called thorns, that hinder growth: all these impediments, this uncircumci∣sion of heart, these hinder from working, and these must be removed before we can be ready to do it.

We see in Psal. 51. saith David there, Lord deliver me from blood guiltiness; this sin that I have committed, and my tongue shall sing joyfully of thy righteousness: open my lips, and my mouth shall shew forth thy praise. The mean∣ing is this, David found that that was the sin where∣with his soul was hindred, that it made him unfit, so that though there were a fountain of grace in his heart, yet it was not able to flow forth, but was stopped up (as it were;) therefore he prayes to God to open his mouth. How should it be opened? by removing that sin, by taken away that indisposition which that sin had brought on his mind.

As we see a fountain may be stopped up with mud, or dirt, or stones, or any thing, remove these, and the foun∣tain is open, and when it is open, it is ready to flow out. So then there must be a removing the impediments: let every man see what it is that hinders him, when there is a fountain of grace, when it flows not out readily. If a man be not ready to good works, there is some impedi∣ment that must be removed.

But that is not enough to use our selves, and fashion our hearts to them, and to remove the impediments; But thirdly, there is a work of the Holy Ghost he must act, and stir us up: there is a certain work of the Spirit that must help us upon all occasions. For even as you see in Trees; there may be sap enough in a Tree, yet till the Spring-time come, till the heat of the Sun come, till moysture come, that sap is not drawn up to the bran∣ches, and so long it brings not forth fruit nor leaves. So a man may have much grace in his heart, much habitual grace; but unless this be brought forth more immediately to act, there is no fruit brought forth. Now what is it that brings it near the branches? Why, that which makes

the spring-time of good actions, and fills a man with the fruits of righteousness, it is the holy Ghost that is the moysture, and the Sun, and the rain that moystens and quickens us. There must be a certain action of the spi∣rit I say, to help us to do every good work; we must seek to the Lord for this: Lord I have such a business to do, I confess I am unapt and indisposed to it, I beseech thee help to quicken me by thy spirit.

But further there are certain duties that more immedi∣ately fit and prepare us, that is, the communion of Saints, that whets, and warms us, and stirs up the grace of God in us. So likewise prayer: be much in prayer, and in the communion of Saints, and that will make a man strong, it will make him ready to use his strength, and the grace he hath. But I hasten.

The main thing that I have to commend to you to stir you up to use your strength to do the Lords work, and to use the grace you have upon all occasions for his ad∣vantage, it is this consideration, to deny your selves, and to seek the things of Jesus Christ; that is the last thing I will pitch on: for that is all in all. What is the reason that a man useth not the strength he hath? because he seeks his own things, and not the things of Jesus Christ. If the heart were brought to this to deny it self, and to neglect its own things, and to seek the things that are Jesus Christs, he would be ready then to stir up his stength; he would be ready then to run, and to go to do any service to the Lord. You have that in Phillip. 2. I have no man like minded that will faithfully care for your things, for every man seeks his own, and not the things that are Iesus Christs. Now to heal that disease in your selves, to bring your hearts to a quite contrary temper, not to seek your own things but the things that are Christs, labor to have this wrought on your hearts, and that is it that will most immediately prepare you, and inable you to use your strength for the Lord upon all occasions.

You will say, how shall we do this?

Consider that there is a necessity lies upon you to do it.

And if there did not a necessity lie on you, yet it were best for you to do it.

And if it were not best for thee, yet Christ hath de∣served it at thy hands, he is worthy of it that thou should∣est not seek thy own things, but the things of Jesus Christ. These things we will a little inlarge, and so end.

First, I say there is a necessity lies on thee to do it. It is true, if thou wert thy own master, if a man were sui juris, he might do with himself what he would; he might seek his own things: but if thou be none of thine own, if thou have hired thy self to Christ, if thou have sold thy self to him, thou art his; and if thou be his, there is a necessity lies on thee now to seek his things, and not thine own. A woman, while shee is a maid or a wi∣dow, shee may dispose of her self as shee will, shee may seek her own things, and stand upon her own bottom: but when she is married once she must please her husband, and be obedient to him. I say when thou art Christs once (for I speak to those that profess themselves to be his; those that have strength, and need nothing but to stir it up) other men may do what they will, as it is said, when there was no King in Israel every man did what was good in his own eyes. But when thou hast put thy self under his yoak, and accepted him for thy King, thou must live by the laws of his Kingdom, and be subject to thy Prince. When thou hast taken Christ for thy King, (as every man hath that is once entred into Covenant with him) I say there is a necessity lies upon thee. Christ saith plainly to thee; he saith to every man if thou wilt be mine, I will tell thee before what thou shalt do, thou must deny thy self, and take up thy cross and follow me. Choose whether thou wilt enter into my service, and make the match or no, but if thou wilt be my disciple, this thou must do: so when thou art once his disciple thou art bound to it, thou art not now left to thy Liberty.

And besides if there were not this necessity put upon thee, yet secondly it is best for thee, and indeed that is that which moves every one of us. It is best for th•…•… not to seek thine own, The reason why men seek their own is because they think it best. I say it is best for thee not to seek thine own. For you know there are two wayes for a man to provide for himself; one is by looking im∣mediately to himself, and seeking the things that belong to his profit, and credit, and pleasure. The other is by neglecting himself, and by serving the Lord, and com∣mitting it to him. Now consider which is the most compendious way to a mans happiness. I say it is the next way, the best policie for a man to provide for him∣self, even out of self-love, it is for him not to seek his own things but the things that are Christs. For there are but two wayes for a man to do good to himself. The one is direct, when his end is to do good to himself, that is his object, he goes about without any more ado; The other is when he doth it by way of reflexion, that is when he serves God and men faithfully, and leaves it to him to serve him. This is the best way for a man to look to himself to serve God, not to seek his own things but the things that are Christs, why? because he cannot do as much for himself as Christ can.

Think in all the needs thou hast, how little thou canst do for thy self. When thou art sick, thou canst not heal thy self: when thou art at the point of death, thou canst not deliver thy self. When thou hast businesse to do, thou canst not bring thine enterprizes to passe. When thou art in a doubtful case, thou knowest not how to advise thy self. God is onely wise. Go through all the business thou hast need of; God onely is able to do it.

Besides, if thou go to seek happiness in thy self, if thou seek thy own things, know that thou seekest that which is not to be had there; that is the way to undo thy self: because it is not in the nature of the creature; the happi∣ness of the creature stands not in its own compass, but in

another without it self: therefore if thou seek happiness in thy self thou art undone by it. As if a glass be left to it self, and be not held up, it falls, and breaks in pieces. That is the nature of every creature, if it go about to stand on its own bottom, it is the way to break it assun∣der, to undo it.

Besides, consider what an unreasonable thing it is, thou mayest not seek thy self. It is true God may seek himself, and his own end; he is the utmost cause, there is none before him; there is no end beyond him, he may therefore do all for his own end, for his own glory, he may seek his own things. But thou art a creature, and every creature stands in subordination to somewhat a∣bove it: therefore thy happiness is in seeking anothers end; if thou seek thy own end, thou turnest the course of nature; therefore thou art bound to do it.

Again, when thou seekest thy self and thine own things, what dost thou please? Thy flesh, thy disease, thou givest it that it calls for, that will destroy thee. He that hear∣keneth to and gratifies his disease, strengthens his disease and kills himself. So, when a man hearkens to himself, to his own lusts and desires that the flesh requires of him, (for whatsoever is contrary to this grace here, is but the flesh, that the more thou hearkenest to, thou strengthen∣est that wihch will be thy destruction; because thou dost not withdraw from it that fuel that it desires: There∣fore it is best for thee in all respects, not to seek thy own things but the things of Christ.

But besides this necessity that lies upon thee if thou be his; and that it is best for thee. Then consider if he do n•••• deserve it at thy hands, if it were not best for thee, is not he worthy? Consider that in 1 Cor. 1. The Apo∣stle tells them of divisions among them, some were of Paul and some of Apollo, &c. saith the Apostle, Was Paul crucified for you? As if he had said, you must consider that Christ is he that hath deserved all at your hands, and will you tie your selves to Paul, or Apollo, and not consider what

the Lord hath done? hath not he been crucified for you? And what is it to be crucified for you? Is it a small thing to suffer death? to have his body broken? I, but that was the least thing in it, to have his soul poured out for your transgressions; that is with grief and anguish of heart, as he expresseth it himself, My soul is heavie to the death. And he made it good, it fell cut so, it was effe∣cted: in the cold night when Peter crept to the fire, he sweat water and blood. I say consider that Christ was crucified; and what it is to be crucified: But this was but little to that conflict on the Crosse, that brought forth those words, My God, My God, why hast thou forsaken me? I say consider that expression, Was Paul crucified for you? Consider what it was to be crucified, and if it were not best for thee, yet Christ deserves it.

Consider besides, hath not he done as much for thee? he requires that thou shouldst not seek thy own things, but the things that are Christs, he hath not sought his own things, but denyed himself for thee. He might have enjoyed happiness and glory with his father for e∣ver: but he denyed himself, and was willing to part with his glory and riches, 2 Cor. 8. He that was rich be∣came poor for our sakes, that we through him might be made rich. He was willing to part with every thing, to part with his glory, and endure shame; to part with his life, and subject himself to the cursed death of the Cross. He requires no more of thee then he hath done for thee; and is not he worthy, and deserves at thy hands that thou shouldest serve him upon all occasions, and stir up thy grace, that thou shouldest not let it lie sleeping, some∣times out of negligence, sometimes of purpose to serve thy self.

Besides, consider what he hath done for thee, and see if he have not deservedit? When thou wert subject to death, he hath taken thee out of the jawes of death, and hath given thee life: when thou wert loathsom, he washed thee, and put beauty upon thee, when thou wert a bond∣slave

he made thee a King, &c. And not onely these stan∣ding favours, but consider that every day he gives thee meat, and drink, and cloathes, is it not he that takes the care of thee? Consider what thou art that he doth this for; art thou not in thy self, and every man a more vile wretch then the dust thou treadest on? a vile, condem∣ned person, a lump and heap of sin and misery? Now that the Lord should respect such a creature as this, to be crucified for him, to deny himself, to lay aside his glory, to do so much for him when he stood in such a con∣dition.

Besides all this, he hath done it out of love, as the A∣postle expresseth it, he loved me, and gave himself for me. Love begets love, as fire begets fire, and makes a man ready to do any thing. If a man consider that Jesus Christ abounded in love, there is no creature in the world that ever loved another so much as Christ loves his Church. He loved thee with all impediments, he loved thee though thou didst forget him, and recompence him evil for good, and dishonouredst him again and again, yet his love continued the same to thee. Thou feest by experience he abounds in love to thee; he hath all the properties of love, he is not easily provoked, he is long suf∣fering, he is bountiful; he takes a small thing in good part. Let all this work on thy heart, and say Christ is worthy, he deserves it: And besides all this, if thou stir up thy strength, and put it forth with loss to thy self for his sake, to his use, consider, he regards it, and looks on all thy works and sufferings, Rev. 2 I know thy works and thy sufferings, that is, I know every thing that thou doest for my sake, I take notice of every thing thou suf∣frest for my sake. So that every man is to take this into consideration, to put him on to do this, that the Lord sits in heaven, and considers what cost thou art at for his sake upon any occasion, what pains thou takest in matters that concerns him, what solicitude is in thy heart for

him: what thoughts thou bestowest in any busi∣ness of his to bring it to pass; this he observes. Remem∣ber, he considers what advantages thou deprivest thy self of in thy estate, or otherwise, to do his work; he consi∣ders what friends thou losest to keep close to him, what advancement and preferment thou partest with for his service. I say there shall none of these be lost, not a cup of cold water, that is, not the least of these actions; there is not one, but it is upon Gods score, he reckons it among his debts that he will be sure to pay. All this shall further thy account, all this is seed sown to the Spi∣rit, all these good works shall lie at thy door to do thee good one time or other.

Now add to all this, the consideration of thy engage∣ment how thou art tied. I would ask any man (for I speak to those that are in Covenant, to those that have strength in them.) Our duty is now to exhort you to stir up your strength, and to use it in difficult cases for Christs advantage, I say consider what thou hast done, thou hast given thy self to Christ, and if thou hast given thy self, doth it not follow that with thy self thou hast given all things? As Christ when he gives himself to us, he gives all with himself, My well beloved is mine, and I am his. This is true on both sides; so I say whatsoever is Christs is ours, and accordingly whatsoever is ours should be his. So I must think with my self, is it so great a thing for me to part with my wealth and liberty for Christs sake, or with life, and all? all this is none of mine. A Wife, when she is married, nothing is hers, all is her husbands; the Lord that I bestow it upon, it is all his, I must not think it a great matter that is spent for his advantage: There is that agreement between us, so much we profess, when we are baptized in his name. You see that is added in that place, 1 Cor. 1. Were you baptized in the name of Paul? as if he should say, what do you adhere to these men? Christ was crucified, and not Paul; so you were

baptized in the Name of Christ. The meaning is this, That a man when he is baptized (as you know it was at mens conversion then) he enters a Covenant in Baptism, and binds himself to him in whose Name he is baptized, that is, he then gives himself to him, and all that is his; that is, to be baptized in his name. As in Circumcision, they were bound to keep the whole Law: so when a man is baptized into Christ, he is bound to seek the things of Jesus Christ, and not his own any longer, he is tied to it, he hath made a vow to do it. Consider this, and see if there be not reason that thou shouldest deny thy self? What if it be a difficult case? what if it cost thee somewhat? what if it cost thee thy own pains, that thy own business lye still? what if it cost thee much money, that thou lose in thy Estate? what if it cost thee friends? what if it cost thee imprisonment, or whatsoever? yet consider, if thou have not reason to stir up thy strength for Christs advantage, to do him much service. Let it not lie there, and say, such a thing should be done, and it were well done of him that can put himself forward to it: but thou must do it thy self, thou art his Disciple, thou art tied to it: for when a man is married to Chiist, he must resolve it the best way to give himself to please his Husband. Is it not the best way? shall not a man provide best for himself by seeking the things of Christ and not his own?

Lastly, hath not Christ deserved it at thy hands? is he not worthy? Mat. 10. 33. you have that expression, He that for sakes not father and mother, is not worthy of me, As if he should say, when you come to me I require this, that you forsake your selves, and hate father and mother if need be, that you do not love father, or son, or mo∣ther, but let all go. If you say, this is a hard conditi∣on, I will put you to this, saith the Lord; have not I done as much for you, besides that which I will do? will not Heaven pay for all? will not I give you an hundred fold for the present? have not I been crucified for you? he that

will not do this, he is not worthy of me, as if he should say, I am worth more then that. So, if a man say it is a hard task, that he should not seek his own things, but stir up his strength with any loss to himself for the ad∣vantage of Christ; is not the Lord worthy of more? and thou art unworthy of any interest in Christ, if thou think him not worthy of this; he that hates not son and daughter, that neglects not that natural love to them for me, is not worthy of me.

Notes

• Doct. All grace is received from Christ.
• Joh. 1.
• Quest.
• Answ.
• How to draw near to Christ.
• 1. To see Christs willingn•…•… to match w•…•… u••.
• 2. To be divor∣ced from all o∣ther Husbands.
• Quest. Answ. When love to outward things is inordinate.
• 3. See our need of Christ, and his excellency
• Object. Answ.
• 2 Cor. 3. ult.
• John 6.
• Doct. We must not onely get strength but use it.
• Quest.
• Answ. Upon what •…•…ons e∣specially to stir up our strength.
• In times of speciall em∣ployment.
• Jos. 1. 6. Jer. 26.
• Luther.
• Ephes. 6.
• 2. In change of a mans estate,
• Phil. 4.
• 3. In the seasons of using seve∣ral graces.
• 2 Pet. 1. 5.
• Use. To put forth the strength we have.
• Actions of men of two sorts.
• Jude 20.
• Helps to exer∣cise spiritual strength.
• 1. Exercise.
• 2 Tim. 2, 21.
• 2. Removing of impediments.
• Psal. 51.
• 3. To beg the Holy Ghost to help us.
• Simile.
• 4. Prayer and communion of Saints.
• 5. To seek the things that are Jesus Christs.
• Phillip. 2.
• Quest.
• Answ.
• 1. There is a ne∣cessity so to do.
• 3. Christ hath deserved it.
• 1 Cor. 1.
• 2. Cor. 8.
• Gal. 2. 20,
• Rev. 2.
• Mat. 10. 33.