Christs exaltation purchast by humiliation Wherein you may see mercy and misery meete together. Very vsefull I. For instructing the ignorant. II. For comforting the weake. III. For confirming the strong. By R. Sibbs D.D. and preacher of Grayes-Inne, London. Published by T.G. and P.N. Sibbes, Richard, 1577-1635. 1639 Approx. 121 KB of XML-encoded text transcribed from 104 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A12180 STC 22488 ESTC S117302 99852517 99852517 17842 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12180) Transcribed from: (Early English Books Online ; image set 17842) Images scanned from microfilm: (Early English books, 1475-1640 ; 1117:2) Christs exaltation purchast by humiliation Wherein you may see mercy and misery meete together. Very vsefull I. For instructing the ignorant. II. For comforting the weake. III. For confirming the strong. By R. Sibbs D.D. and preacher of Grayes-Inne, London. Published by T.G. and P.N. Sibbes, Richard, 1577-1635. Goodwin, Thomas, 1600-1680. Nye, Philip, 1596?-1672. [8], 196 p. Printed by Tho. Cotes, and are to be sold by Iohn Bartlet at his shop, at the signe of the guilt Cup, neere S. Austins gate, London : 1639. T.G. and P.N. = Thomas Goodwin and Philip Nye. Three sermons on Romans XIV, 9. Reproduction of the original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2002-11 TCP Assigned for keying and markup 2002-12 Apex CoVantage Keyed and coded from ProQuest page images 2003-01 Emma (Leeson) Huber Sampled and proofread 2003-01 Emma (Leeson) Huber Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion CHRISTS EXALTATION PVRCHAST BY HVMILIATION . Wherein you may see Mercy and Misery meete together . Very Usefull I. For Instructing the Ignorant . II. For Comforting the Weake . III. For Confirming the Strong . By R. Sibbs D. D. and Preacher of Grayes-Inne , London . Published by T. G. and P. N. 1 Cor. 15. 45. The first man Adam was made a Living Soule , the last Adam was made a Quickning Spirit . LONDON Printed by Tho. Cotes , and are to be sold by Iohn Bartlet at his shop , at the Signe of the guilt Cup , neere S. Austins gate . 1639. The Contents . THe Coherence of the Text. p. 1. 2. &c. The Text divided . p. 6. 7 Christs death was voluntary . 10. 11 That Christ should dye is Admirable . 14. 15 That Christ rose againe as a publicke person . 16 What became of those that rose with him . 18 The Spirit in heaven will supply all wants . 22 Iustice must be satisfied . 25 Why we are the Lords . 26 Excellent inferences from Christs Resurrection . 27. 28. &c. What a Lord Christ is . 32. &c. ad 40. He is a Lord both of quicke and dead . 41 God doth all to some good Ends. 42 Divine truths depend on one another . 46 Christs Lordship full of security and comfort . 50. 51. &c. In the Lords Supper we have to deale with the Christ the Lord. 64 A Christian mans aime good . 68 Christ rose to be Lord of the living . 72. 73 He dyed to be Lord of his Church . 74. &c. And to be Lord of his Enemies . 76 And to make good what by death he got . 78. His Lordship eternall both over the living and the dead . 80 How great a happinesse to be under the Lord Christ. 82. 83 Comforts against the feare of death . 84 We must looke to Christ in life and death . 86. 90 When we live to Christ. 88. 92. &c. Directions for our ayming at Christ in all things . 96. 97 Helpes to live to Christ. 100. 101. Diverse desire him as Iesus , but not as Christ. 103. 104. 105. What it is to dye to Christ. 106. 107. Christs dying implies duty in us . 110 Abilities to doe duties , part of the covenant . 113 A signe to know who is under Christs goverment . 116. 117. Christs Lordship , assurance of our perseverance , 118. &c. What will make us willing to dye . 122. There is more than an exemplary good in Christs death . 132 The scope of Christs humiliation and exaltation . 134 The studdy of this scope is good . 138 By what title Christ is Lord 141 Diverse comforts from this title of Christs Lordship . 142. 143. &c. ad 152 An honour to bee under Christs Lordship . 153 It is great security to be under it . 158 Christs Lordship a Spring of duties and that 1. One to another . 2. To those that are not Christians . 3. To Christ himselfe . 160. 161. We must give up our selves to this Lord. 166. &c. Christs Lordship a stoppe against Sinne. 170. 171. It is also a comfort in affliction . 172. &c. Whether Christ by dying , merited for himselfe . 178. 179. Christians must be alwayes projecting for his glory . 188. &c. Christs Lordship comfortable in the houre of death . 190. 191. CHRISTS EXALTATION PVRCHAST BY HV MILIATION . ROM . 14. 9. For , for this end Christ both dyed , and rose , and revived , that he might be Lord both of the dead and of the living . THe dependance of these words upon the former I take to be this ; the scope of the Apostle in this Chapter , is to stay the ridged censures of other , concerning weaker Christians , especially about matters of indifferency , or at the least of a lesse nature , In the 6. verse , saith he , He that regards not a day , regards it not to the Lord , he that eates , eates to the Lord , and he that eates not to the Lord ; he eates not , and gives God thankes , &c. His reason is this , they that in eating or in not eating , doe it with a religious respect to the Lord : if they eate , it is to the Lord , if they eate not , it is to the Lord , that is , in obedience to the Lord , they are to be borne withall , because they doe it with religious respects , though perhaps there may be a little errour in the matter , yet there be some things of such indifferencie that they not give denomination to the action , if it be to the Lord , howsoever the action bee not altogether to be excused , yet the person is to be excused , and is not to bee hardly censured : therefore considering that they that doe it , and they that doe it not , doe it to the Lord , be not hasty in your censures . Quest. How doth hee proove that these holy Christians did eate , or not eate to the Lord ? Answ. From this because they were the Lords they that are the Lords , they live to him , and dye to him , and therefore they doe particular actions to him , No man , verse 7. lives to himselfe , nor no man dyeth to himselfe , which includes all particular actions , Whether we live , we live to the Lord , or whether we dye we dye to the Lord ; whether we live therefore or dye , we are the Lords , he proves therefore that they doe eate , or not eate to the Lord , if they bee good Christians , because they are the Lords . Those that are the Lords , live to the Lord , and doe all particular actions to the Lord , such must not be harshly censured , because they are the servants of the Lord. In the third placeĢ„ how doth he prove , that they are the Lords that live , and dye to him ? He prooves it from the maine ground in the text , For , for this end Christ both dyed and rose , and revived , that he might be Lord both of the dead and of the living . So you see the dependance of the reason , they eate , or eate not to the Lord : why ? because they are the Lords . But how is it they are the Lords ? It is the end of the three actions of Christ here , Christ dyed , and rose againe , and revived , for this end that hee might be Lord of the dead and of the living : so you see the connexion of these words with the former . In the words you have argumentum & argumenti ratio , the argument , and the reasoning from the argument , the ground and the inference from the ground , the ground is , Christ dyed and rose againe and revived ; what is the inference from that ? that he might be Lord , of the dead and of the living . In the words therefore wee will consider the argument it selfe , the ground it selfe , and then the inference . For , for this end Christ both dyed , and rose , and revived . There are three branches of the ground . Christ Dyed . Rose . Revived . Of the inference wee will speake afterwards , and shew how these grounds inforce that inference , that he should be Lord both of the dead and of the living . Christ dyed . First of all you must know that Christ dyed here as a publicke person , or else the inference were not good , Christ tooke upon him the person of no man , but the nature , for this end that he might be a publicke person ; If Christ had taken the person of any body , there had beene two persons of Christ , he had dyed in one person and not in another ; now having the nature that is common to all men , and not the person of Peter or Iames , &c. when he dyed the person dyed in that nature , wherein he might dye , so when it is sayd Christ dyed , wee must consider Christ as a publicke person , not taking the particular person of any man , but the generall nature of man into union with the second person , Christ dyed as a publicke person . Secondly , Christ dyed as the second Adam ; the spring of all misery and death was from the first Adam , but the second Adam was a quickning Spirit , he dyed as a publicke person , and the second Adam . We must know moreover that he dyed as the great high Priest of the Church , offering to God the Father a sacrifice that made him Lord over all , as we shall see after : hee dyed as a Priest , as indeed he that was fore-signifyed by all the Sacrifices , and Priests , hee was both Priest and Sacrifice , Heb. 9. 14. By the eternall Spirit the Godhead , he offered himselfe to his Father . Againe he dyed a voluntary death : for else he had not dyed in obedience , his death was violent in regard of them that forced it , but it was voluntary in regard of them that he offered himselfe for , as a sweete Sacrifice to his Father , that voluntarinesse made his death a sweete sacrifice : for whatsoever the Father did to him , he joyned with the Father in it , the Father gave him , he gave himselfe , the Father appointed him to bee so and so , and he joyned with the Father in all things , No man takes away my life from me saith hee himselfe . It was a voluntary death , in regard of his freedome , nay hee thirsted after it , as you have it in the Gospell , he longed after it , upon higher considerations , howsoever in a lower consideration , as it was a tormenting thing , and a bitter cup , hee had a desire that it might passe , but it was upon lower respects , upon hi her respects the will of his Father , and the Salvation of mankinde , hee thirsted to drinke of that cup. A man may will , and nill the same thing upon presenting of different objects , and respects , and reasons , that which a man may decline as wee say , in this respect , looking to a particular end , that a man may desire looking to a higher end ; because man is framed so , to yeeld to the stronger reason alway . Thereupon that is no objection , he seemed sometime a little unwilling ? It was , looking upon something presented to him , that made him in that respect unwilling : but looking upon other respects , he gave himselfe willingly , the Father and he joyned together . And therefore by the way , when they talke of the active and passive obedience ; there was action , in all his passion ; chiefly in his passion there was action ; for if it had beene meere suffering without voluntary obedience , what obedience had that beene ? a beast may so suffer , but against his will , but his voluntary obedience was the chiefe , in all his passion , He humbled himselfe to the death of the Crosse , as it is Phil. 2. Yet further , as he dyed voluntarily , so he dyed as our surety , therefore hee dyed a cursed death due to us , Hee was made a curse for us , that hee might remove the curse from us , these , and such like conclusions must be observed in this , that the Apostle saith , to this end Christ dyed , because wee shall have use of them afterwards . Here we might stay and admire , that life should dye ! that glory should become shame for us : And that hee that is the Authour of all blessing should become a curse ! Indeed it is a great mystery , that Christ being God , should stoupe so low that hee could joyne together the infinite Majesty of God , and that low degree of abasement , that he did condescend unto . Domine quo descendis , &c. Lord how farre goest thou ? he could not goe lower , and be God. God to shew his love to us , shewed himselfe God in this , that he could be God , and goe so low as to dye , and not onely to dye , but to dye a shameful and cursed death for us , but I passe to the particulars : For this end Christ both dyed and rose , &c. He rose againe , and indeed , it was impossible , but hee should rise againe , because he is the Lord of life . Now the Lord of life , and life it selfe could not long dye , it was but by dispensation that hee dyed , viz. to worke our salvation , but he could not be detained any longer by the sorrowes of death , he dyed therefore , and rose , he rose , even as he dyed , he rose a publicke person , and as a second Adam , to give and infuse spirituall life into all his branches , he rose as our surety in our roome , he rose in spight of the Iewes , that laboured to keepe him downe , all they could : By the way , this shewes that he will rise in his Church , and in his children , in his Religion , and in his cause , let the world , and all the devils in hell lay a stone upon Christ , upon his cause , and Church , and children , they will rise againe , even as his blessed body did , in spight of all the watchfullnesse of the Iewes . Againe , as he rose , so he rose with many , not alone to shew ( as I said before ) that he rose as a publicke person , another man riseth as himselfe , the rest rise not with him , as caused by his rising . But Christ rose as a publicke person : Therefore , many rose with him , the graves were opened , to shew that he rose as a publicke person , as our surety , as a spirituall head , and as the second Adam , who could infuse life into others . What became of those bodyes that rose with him after ? the Scripture saith nothing of it , nor what became of Moses body . They rose to doe God a service , and Christ an honour , which when they had done , they were content to be disposed of by God againe , and it is likely , to returne from whence they came : for if the head of the Church , himselfe was content to come from heaven into the Virgins wombe , and from thence to the crosse , and from thence to the grave , and to be abased for us , those that have the Spirit of Christ those blessed soules in heaven might well be content for a time to be abased , to take bodies , to doe a service for their Lord and master ; who was content to foregoe heaven thirty foure yeares , and the glory due to him . Therefore by the way , if God will use us ( though we be never so great ) for a particular service to the Church , shall wee stand upon it , when the blessed Saints in heaven , those blissefull soules were content to come , and take bodies for a time , to doe God service , and then to sleepe againe ? Againe , he rose on that day , which was ever after , and well may still be called the Lords day : for a new world beganne with his rising , therefore a new Sabbath ; Saint Iohn saith , I was in the Spirit upon the Lords day . If a man be ever in the Spirit , it is upon the Lords day , when the Lord of the day doth honour his people , giving them to enjoy his Ordinances , and joyning effectually with them , maketh them full of the Spirit , and raiseth up our dead hearts after him . And revived . Why is this added to rising againe ? Hee revived ? To shew that hee rose never to dye againe , and that indeede hee never meant to lay aside that body againe , as once he had , to dye for us . Consonant hereunto is that , Revel . 1. 18. Behold , I was dead , and am alive , and I live for evermore , I have the keyes of death , and of hell . Hee lives for evermore , as Heb. 7. Hee sits for evermore at the right hand of God , there making intercession for us . He dies no more . Againe , this ( revived ) is added , to shew the kind of his life , differing from that life hee lived before , that life he lived , before he dyed , was supported with meate , and drinke , and refreshings : even as our poore lives are . It was a life subject to death , that he dyed in , but after his Resurrection , except it were for a particular dispensation to confirme the faith of his Disciples , he needed no more to eate , or drinke , or sleepe , or any naturall supports , and helpes , for he was enlivened immediately by the Spirit of God which flowed into him , he was full of the Spirit , and that did supply all other things whatsoever . Even as in heaven , God shall be all in all , that is , hee shall be so immediately to us , to supply all , as we shall neither eate , nor drinke , nor sleepe , nor have magistrates , nor ministers , but the Spirit of God will be all in all , so it was with this life of our blessed Saviour , when he revived , the Spirit supplyed the absence of all other supports whatsoever , that he used before he dyed . And indeed our Saviour Christ came to bestow that life upon us , that he lived after his Resurrection , not this naturall life of ours , that needes meate , and drinke , and refreshing , this is not that life , that Christ specially aimed at , when he came to dye , but that spirituall and eternall life , that he lived after the Resurrection , a life not subject to death , a spirituall life , not needing any created support whatsoever . You see the grounds , the inference from these grounds , follow in these words , That he might bee Lord both of the dead and of the living . The ground hath three branches , death resurrection , and reviving , how all these doe flow , and give strength to this inference , I will touch in the particulars . First , then Christ dyed that hee might be Lord of the dead , and of the living . Christ dyed , 1 Pet. 3. to offer himselfe a sacrifice to redeeme us by his precious blood , wee are not redeemed with Gold or Silver , but with the blood of Christ : hee could not be our Lord till hee had bought us , now his death was the price of our redemption , I say redemption , not emption , a thing may be bought , that was never sold away before : now we were sold to Sathan , and under a contrary government , now Christ satisfying divine justice , redeemes us , he buyes us againe , wee had subjected our selves to the devill , and put our selves under his regiment , till we were ransomed by Christ , now Christ shall have no right to us , till the price be paid to divine justice ; for mercy must have justice satisfied , the attributes of God must not fight one against another . Christ therefore is Lord of us , because by death , he gave full content to divine justice , so that now notwithstanding justice , yet we are Christs , and are saved , nay now the justice of God helpes us , the most terrible attribute justice , is a ground of comfort : for it stands not with justice to have the same debt paid twice . For God is just and faithfull , saith the Apostle , so then you see there is a ground from death , why wee are the Lords , we are Christs because we cost him deare hee hath paid a price for us , that is worth more then the whole world . Now God shewed his love in nothing more then in this , that he parted with that that is next himselfe , the greatest , his Sonne , who being God , yet dyed in that nature , that could dye to redeeme us , and hereupon becommeth Lord. Secondly , Hee rose againe , therefore he is Lord of the quicke and dead . First , because his rising againe , was a manifestation that his death was a ful satisfaction to divine justice , or else our sinnes should have kept him in the grave still , hee being our surety : but our surety being out of prison , it is a signe hee hath fully discharged all our debt , and the price is paid . If the surety and the creditor be agreed , we know the debt is paid . Secondly , in that hee rose againe , he is Lord : because in rising againe , he entred into the possession , and exercise of that Lordship , that he had purchased . The right is one thing , and the use and possession of the right is another . Christ was Lord of us before he dyed , he was Lord of us when he dyed : but hee did not enter into possession of this Lordship till he rose againe . Therefore he saith , All power is given to me , both in heaven and earth ; when hee was ready to goe up to heaven , to shew that by his resurrection , the right hee had by death , was manifest . Lastly , because his rising againe ; shewed that the father was fully pacified , he obtained the gift of the Spirit , which next Christ himselfe , is the greatest gift , God gave his Sonne first ; and then the Spirit that comes from the Father and the Sonne . The Spirit was not given till his resurrection and ascension , as it is Iohn 7. Why ? because , till all enemies were fully subdued by his death , and witnessed to be subdued , by his resurrection , the Spirit could not be so fully given , the Spirit being a declaration of the good will of God that sent it . Now when the enemies of Christ were tryumphed over , and God had shewed by the raising of his Sonne againe , that he was fully satisfied . Then the Spirit comes , as the Son of Gods favour , which Spirit doth enable us to be subject to Christ , and makes us come under Christs Kingdome , which is a spirituall government . Wherefore , because he obtained the Spirit for his members upon his resurrection , thereupon is the inference good , he rose againe , therefore he is Lord of the quicke and of the dead . Thirdly , Hee revived , therefore he is Lord of the quicke and of the dead ? reviving and taking such a life , as is not subject to death any more : hee is now in heaven , to make good that he purchased on earth . He revived I say , to be a King , Priest , and Prophet , at the right hand of God for ever , there to rule his Church , and to overrule all the enemies of it , till he hath subdued all , till hee hath gathered all the Elect , and brought his Church out of the world , and made his enemies his footestoole . You see then the ground is good , and the inference is good . Christ dyed , and rose , and revived , that he might be Lord of the quicke and dead . I come now to the thing proved . That he might be Lord both of the dead , and of the living . Christ is Lord , both of the dead and of the living , for the better clearing of the point , let us see what is Lordship ? Lordship properly is Ius in rem & personas , it is a right , and where it is ful , it is a right with possession , either in things or persons . But what manner of Lordship is this ? Christ is an universall Lord of and over all , over all the world , both over all the dead , and all the living , but more especially , and in a peculiar manner , he is Lord of his Church ; even as a husband is Lord over his wife , which is a Lordship with sweetenes : So Christs government is with unspeakeable , with unconceiveable sweetenesse . He is Lord , as the elder brother , as the first begotten is over the rest , for he is the first begotten among the dead , this likewise is a sweete governement . It is indeed a Lordship , of a King over his subjects , as his Lordship is a branch of his Kingly office , but it is such a Lordship as is for the good of his Subjects , It is not a derived happinesse , they injoy the head , and the subjects ; Christ accounts himselfe happy in his Church , which is his fullnesse , the Church is the fulnesse of him that filleth all things . Ephe. 1. And more especially is the Church most happy in this governement , it is such a Lordship , as is indeed altogether for the good of the Subjects . To us a Childe is borne , to us a Sonne is given . He dyed , and rose , and revived , and all is for us , a Christian may say of Christ , that he is totus in meos usus expensus , as one well said , he is all mine , hee is all expended for my use and profit . It is such a Lordship , as makes all his subjects Kings , therefore it is said , Rev. 1. He loved us , and gave himselfe for us , to purge his Church , as it is Ephe. 5. and likewise to make us Kings and Priests ; where note , Christ hath a notable attendance upon him ; he is served with none but Kings : All Gods children are Kings , even the meanest servant that is any where in the world , in spirituall respects is a King , what a Lord and King is this , that makes all his servants Kings . You see therefore , as Christ is an universall Lord , and also he is a peculiar Lord over his Church . Againe , hee is an independant Lord , onely his Father joynes with him in all , he is subordinate to his Father as mediator , but hee is independant in respect of all humane authority whatsoever , all humane authority is derived from him , By me Princes raigne , &c. His government in regard of all those governements , is altogether independant , therefore hee is called the Lord of Lords , and King of Kings , hee is Lord Paramount as we say , over all , and they all are , or should be dependant upon him . And likewise he is a Lord of the whole man , body and soule , he is a Spirituall Lord : He commands not the body onely , but the Soule , he sits in the throne of conscience especially , and there he subdues the conscience and the soule to him ; there he prescribes lawes to the conscience , and pacifies the conscience , and stablisheth conscience , and settles it against all feares and terrours whatsoever , he is Lord of body and soule , especially of the soule , he bowes the necke of the inward man , and brings it wholly to be subject to him , he layes his command upon the very soule it selfe . And he is an eternall Lord , you see here he is Lord of the quicke and of the dead , all other Lords have nothing to doe with men , when they are dead they can doe them no more harme , they have some power indeed over their dead bodies , but alas that is senselesse ; their government ends in death , because they are Lords over the outward man onely : but Christs Lordship is when we are gone hence , and then more especially ; for then wee are more immediately with him , wee are nearer the fountaine , when our soules are gone to him , that gave them : I desire ( saith S. Paul ) to be dissolved and to be with Christ , which is best of all , especially then hee is Lord , when wee are gone hence . In a word , he is an excellent Lord , for he hath all things that a Lord should have : a Lord should have three things , authority , sutable vertues and abilities , power and strength answerable to all : Now the Lord Christ hath all these ; and first he hath authority , for God the Father gave him power over all , hee purchased it , and his Father gave it him , he gave him the heathen for his possession , and All power is given to me , in heaven and earth ; and hee hath full authority , as it is Iohn 17. Thou hast given me power over all flesh , hee hath then authority . Secondly he hath all graces and vertues fit for a Lord and governour , hee hath Righteousnesse , Wisedome , bounty , affections , &c. we neede not make doubt of it , for he is the spring of all these in others ; his scepter is a Scepter of righteousnesse . Thirdly , hee hath strength answerable to his authority , for he is a Lord that is God ; sometimes among men authority wants power , or other qualifications , but in Christ is all : the utmost , and greatest fulnesse of all : These things premised , let us make some use of all . But first let us see why it s sayd He is Lord both of the dead and of the living , prefixing the dead before the living ? To shew I conceive that Christ is Lord of those that were dead before , as well as of those that are alive now . Christ is the Lord of all from the beginning of the world , from Adam to the last man that shall stand upon the face of the earth ; therefore he is Lord of those that were dead before , as well as of those that are alive now , and that shall dye after , he is Lord of the dead , and of the living : Now for use , first where he saith , For this end . It is a point wondrous pregnant , and full of very comfortable use : first shewing that the grounds of a Christians faith and comfort , are very strong , ( as you see how the holy Ghost dwells upon the argument ) For this end ( saith he ) Christ dyed and rose againe , and revived , that he might be Lord of the quicke and of the dead . God doth all to ends , it being a point of wisedome to prefixe an end , and worke to it : If God hath an end , and providence in the haires that fall from our heads , hath he not a farre greater in disposing of things for the good of the Church ? His Sonne is given to death and raysed againe , it is for the greatest end in the world , being the greatest worke , the greatest worke hath the greatest end , such was this end , the Lordship of the Church ; For this end ( saith he ) Christ dyed , and rose againe , that hee might be Lord of the dead , and of the living which is his Church . And is this Christs end to be Lord of the living and of the dead , we must have it then our end too , to serve Christ , to live and dye to him , for being under him , our ends must be answerable to his , as wee shall see after . For this end . Againe where it is sayd he dyed , and rose , and revived , that he might be Lord of the dead and of the living . It is a profitable course ( I speake it onely in generall ) when wee thinke of the abasement of Christ , to thinke of the end why ; so of his exaltation , its good to keepe these together to avoyd scandall , that might arise in our minds from either , though of by it selfe , that God should stoupe so low , least the thoughts of Christ dying and stouping so low should offend us , it s good also to thinke of the end that he might bee Lord of quicke and dead , and if that dazell thee againe , to thinke of our Saviour now in glory , full of majesty in heaven , and how shalt thou have accesse to so glorious majesty : oh come downe againe ! and thinke of God incarnate , God going up and downe in our flesh , of God dying , dying a cursed death , & rising againe , thus in your meditations inter . weave these thoughts to avoyd scandall , thinke of his glory , and that you may not be amazed at the glory , so as to be deterred from going boldly to him , thinke of bone of our bone , and flesh of our flesh , God dying in our nature , joyne these two together , For this end the Sonne of God both dyed , and rose , and revived , that he might be Lord both of the dead , and of the living . Againe you see here in generall that the grand principall points of religion , have an influence into all the particulars , and there is a homogeniall deduction , ( as we call it ) of divine truths one from another , all depend one upon another , and all divinity : for howsoever divine truth bee contrary to carnall reason sometimes , yet there is strong reason in all divine truth , for one is the cause of another , and one depends upon another , as here , Christ dyed , and rose , and revived , one followes another : what from all this : to be Lord of quicke and dead , how then prooves he that he is Lord of all ? because he dyed , and rose , and revived , one riseth from another , so that though carnall reason be one thing , and all divinity be another , yet there is reason , and deduction , issuing of one thing from another , in divinity most wisely and holily , and it is a part of wisedome to observe , how conclusions rise from principles , as branches and buds doe from rootes : indeede if we would enter into serious considerations of the grounds of religion , how they give life and rise unto their particulars , they would have an influence into the whole course of our life , as perhaps wee shall see in the particulars more clearely . For this end , &c. Againe in generall , when he saith Christ is Lord of the quicke and of the dead , we see thence the truth of the Catholike Church , from the first man living to the end of the Church , under one head Christ : Christ is the Saviour of those that were before the Law , under the Law , under the Gospell , Christ was the Saviour of all , he is the Saviour of the dead as well as of the living , all come under one head , which hath no further use than to informe us , in that one point of doctrine , to shew that Christ is yesterday as well as to day , to Morrow , and for ever , all that were saved before , that are saved now , and that shall be for ever , are saved by Christ , there is no other name under heaven , whereby wee can be saved , he is the Lord of the dead and of the living : Now therefore to come more particularly , Christ is Lord both of the dead and of the living , what a Lord we heard before ? This is a point of wondrous comfort , and likewise a point informing us of our duty , and withall shewing us that Christ will worke that duty in us , because he is a Lord , not onely that should rule over us , that we should be subject to him , but to make us subject to him , it is a point of wondrous comfort , and of duty , and of this issue that we under the covenant of grace , shall bee inabled to performe that duty to our Lord. And then it is a point of wondrous security , in life , in death , as alas , sometime one thing amazeth us , sometime another , sometime wee are willing to dye , Elias was afraid to live , sometime wee are afrayd of-death , as we are all naturally : why , come life , or death , come what will come , we are under a Lord that is Lord of the dead , and of the living , so it is a point of wondrous security and quiet to a Christian in all passages , hee somtimes lives , and sometimes dyes , but his salvation is not at that hazzard to be off and on , but whether he live or dye , hee is sure to be saved , for he is under the Lord of the living , and the dead . But to speake a little of the first ; it is intended for comfort , as well as direction , to duty , and to be subject , to submit to the Lord , it is a comfort that we have a Lord that rules us for our good , while we are living , and when wee are dead , and for ever : and indeed wee cannot have a greater comfort beloved than this , that we are not our owne , but that wee are bought with a price , that we are under Christ , why what a comfort is this , will you say ? homo non est natus , &c. as the naturall man sayd , a man is not borne to subjection but to honour , and governement , what comfort is this , to be under Christ , to be under a governour ? Oh beloved know that it is the greatest comfort , as the rule is , every thing is perfect if it be weake , by that whereby it is subject to a higher , the vine is perfect by leaning to the Elme , it would lye on the ground else , and be spoyled : the perfection of the weake creature the sheepe , is to have a shepheard , the perfection of a weake nature is to have a ruler for their good ; the perfection of the ship , is the Pylate , it would dash on every rocke , and bee tossed with every wave else , and so it is our perfection that we are under a Lord , such a Lord as this is , cui servire regnare est , &c. to whom to serve is to reigne , for all his servants are so many Kings , it is our perfection to bee subject to him , therefore it is a wondrous comfort that Christ is become Lord of the living and of the dead : I beseech you therefore think of it in your meditations , all the Scripture aimes at this end to comfort , whatsoever is written , is written for our comfort , and this is a principle of divinity among the rest , that a Christian is not his owne man now but he is under Christ , and this is a comfort both in life , and death at all times , as the Psalmist saith , My times are in thy hands Lord , hee saith not my time , but my times are in thy hand ; so wee may say our times are in Christs hands , our time of being borne , our time of living and dying , and when wee are dead , our time of rising againe ; our time , the whole current of our time is in thy hands , not in the devills hands , not in our enemies hands , beloved , for they would make short worke with us then , but our times are in our Lords hands , Christ is the Lord of our times , the Lord of our life , and death , and when we are dead he is a Lord for ever , for he lives for ever , and therefore hee is for ever a Lord. Beloved wee doe not live and dye , at the devotion , and good pleasure of any man whatsoever , they cannot stirre so much as a hayre from our head without the will of this Lord , all the devills in hell cannot stirre a haire of our head , I say nor all men that are acted by the Spirit of the devill , they may threaten punishment , but alas they can doe no more , then this Lord of Lords , will give them leave , therefore it is a point of wondrous comfort . Oh but will a poore soule say , Christ indeed is Lord of the living , and of the dead , but I finde a great deale of corruption in me , &c. and I am a sinner . Why he is Lord over thee , hee hath a sweete Lordship over thee , as well as a commanding Lordship , he is not onely a King but a husband as it is Ephes. 5. He gave him . selfe to purge his Church , and to make his Church fit by little and little , thou hast sinne and corruption , but thou hast a mercifull husband that will beare with the weaker vessell , doth he command others to doe that , and will hee not practise that that hee enjoynes others ? undoubtedly he will , and therefore it is a comfort , it is a sweete government and subjection , as of the husband over the wife , Christ purgeth , and clenseth his Church , hee doth not cast it away . For I beseech you consider , he that dyed for his Church and children , when they were enemies , will he cast them away now they are poore friends , and desire to please him ? as Saint Paul divinely reasoneth , Rom. 5. Much more shall wee be saved by his life , If he saved us by his death , much more now by his life , being in heaven , consider he rose and lives for ever , therefore will he cast us away for some imperfections , that dyed for us when we were enemies ? hee that will not quench the smoaking flaxe , nor break the brused reede , will hee cast away his poore children that strive against their corruptions ? hee will not , nay he hath promised where he hath begunne a good worke , hee will finish it to the day of the Lord , though it goe but slowly forward , yet that beginning is a pledge of proceeding , God will never remove his hand from his owne worke , till he have brought it to perfection ; therefore let any soule comfort it selfe , that will come under this Lord in a word what greater comfort can wee have than this , that he is such a Lord over us , as is Lord over all things in the world besides : for hee could not be Lord of his Church , except hee were Lord over hell , and all power were subject to him , now being so hee is such a Lord of the Church as can restraine the power of all other creatures whatsoever , because else they might annoy the Church , and affront him in his government by opposition , if he were not Lord of all things , else as well as of the church , but this is the comfort of a Christian , hee is under a Lord , that is Lord of of all the enemies of the Church , and he is so Lord over them till by little and little , hee make them his footestoole , that that is begun in this world , shall bee consumate hereafter by that Lordship , nay he will make all the enterprizes of the very enemies of his Church whatsoever serviceable , to his poore Church , for as the Apostle saith , All things are yours because yee are Christs , he is such a Lord , as that besides himselfe , being ours , hee makes all the world ours , yea the devill is ours , for in spight of him whatsoever he doth , it is ordained to the salvation of the Church , the Churches enemies are the servants of the Church , the unvoluntary servants , for they waken the Church , and scoure it , God ray seth them up for the exercise of the Church , and when he hath done , you know what course he takes with them , so then he is Lord , not only over all , but hee over-rules their actions , for the good of the Church , whatsoever they are , and hee makes all the indeavours , and plots of the enemy for the Churches good , all is yours , life , and death , though it bee death by tyrants , all kinde of death whatsoever , it is yours , what a comfort is this , that wee are under such a Lord as this ? Especially , what a comfort is this at the houre of death , when Christ ; that hath ruled us all our life time before , will take then the government and possession , of that Iewell that he hath bought with such a price , our precious soule , that when wee must part with friends , and part with this sweete body , that the soule so much loved , and with the world , and all things in the world , then Christ wil owneus for his , when the world wil owne us no longer . Therefore mee thinkes Christians should be at a poynt , for life or death , hee never goes out of the dominion of Christ , nay hee is nearer Christ , hee is more Christs , if there bee any comparison to bee made , when hee is dead , then when hee is alive , Blessed are those that dye in the Lord. To apply this a little to the present occasion , here in this Sacrament we are to have Communion with this Lord , of his death and resurrection . For what is the Sacrament but are presentation of his body broken , and of his blood powred out for us , that hee might be Lord over us ? The more communion and fellowship you have with Christ , the more assurance you shall have that you are his , which is indeed the grand comfort of all , that wee are Christs , that Christ is ours , for then heaven and earth is ours , all is ours . Now God hath ordained these Sacraments for this end , the word is the Scepter of his Kingdome , whereby hee rules , the Sacrament is the seale of the word , therefore all good subjects that submit themselves to the Kingdome of Christ , must submit themselves to this sweet ordinance of Christ , that he hath ordained for our good , the word , and Sacraments , thereby we shall finde the effectuall working of his Spirit in us , subjecting the whole inward man to his graciovs governement , but having spoken of this subject at large heretofore , I only desire you to raise up your thoughts , to consider whom you have to deale with , with him that is Lord of the quicke , and of the dead , we have to deale with the mighty Monarch of heaven , and earth , Christ ; therefore come , as with faith , because he hath ordained these things to strengthen faith , so come with reverence , knowing with whom wee are to feast , and to deale , consider of these things , and then I hope that God will vouchsafe a blessing answerable to the intendment of his ordinance . THE SECOND SERMON ON ROM . 14. 9. For to this end Christ both dyed , and rose , and revived , that he might be the Lord , both of the dead and of the living . I Shewed the dependance in the forenoone , a Christian by the Spirit of God in him , hee hath a blessed aime at all times , howsoever hee may faile in particulars , yet his ayme is right . This doubt rose from difference of aymes , whether he should please God or man ? his doubt rose in pleasing of God , what might please him most , and because hee sees not alwaies what might please him , therefore he carries this honesty , that whatsoever he doth , he will doe it to the Lord , and whatsoever he doth not , he will not doe it to the Lord , his ayme is for good at all times . Now this is proved from the generall disposition of Christians , they live , and dye to the Lord , therefore their particular actions must be to the Lord , if their whole life and death , bee to the Lord , their actions must bee to him . Now hee proves their whole life , and death are to the Lord , because they are the Lords , how doth he prove that they are the Lords ? that is Iesus Christs , because the Text saith here , For this end Christ both dyed , and revived , that he might bee Lord both of the dead , and of the living . And surely he is Lord , he will not misse of his end ; God never misseth of his end , because hee can remove all impediments betweene him and his end : Now it being Christs end to be Lord of the quicke , and of the dead , hee is Lord , if he be Lord , then those that are under him , and led by his Spirit , aime both in life and death , to glorifie him in all things . This in a word be spoken , for the inference of the words . To this end Christ both dyed , and rose , and revived . Here you have a ground and an inference : An argument and a reasoning from it . The argument or ground is , Christ dyed , and rose , and revived . That that riseth thence is , that he might be Lord both of the dead of of the living . In theĢ„ ground it selfe , I told you how Christ dyed as a publicke person , as the second Adam , &c. and now here you are to take notice likewise that hee rose againe as a publicke person , as the second Adam , &c. And likewise hee reĢ„vived , not to dye againe , as in his first life , when hee beganne to live , hee beganne to dye , but when hee revived he did not dye againe , he lives for ever to make intercession for us in heaven , Christ never dyes againe , Rom. 6. he rose to a life that shall never end , for the divine nature doth flow into his humane nature , and doth immediately inspire such a spirituall life into it , as it lives for ever , by vertue of the Spirit of Christ , actuating , and stirring and moving him , as his naturall life did here , when hee was upon the earth . Christ dyed , and rose , and revived . To what end is all this , what is grounded hence , that Christ therefore is Lord of quicke , and dead , this is inferred from all three . Christ dyed , that hee might reconcile us to God by his death , satisfying justice , and so justice being fully satisfyed , hee might have his end in being Lord of his Church , hee had a minde to marry us , but he could not till hee had rescued us , therefore to rescue us out of divine justice , and from the tyranny of Sathan , Gods gaoler , he made satisfaction to divine justice . As for Sathan hee brought us out of his kingdome by strong hand , and so doth continually by the power of his Spirit . Now hereupon it must needes bee that hee must be Lord of that hee paid so deare a price for . And then he rose againe , for this end that he might be Lord , because , howsoever hee had a title to be Lord of the Church by the union of the humane nature with the divine , he was Lord alway , yet in regard of the exercise of his Lordship , it was deferred till his glorious resurrection , and ascention , then that that lay hid before Christs divine power , majesty and Lordship , that appeared , and manifested it selfe , as it is Rom. 1. He was mightily declared to be the Sonne of God by the resurrection from the dead , he was the Sonne of God before , but then it was a kinde of begetting , because it was then manifest : things are sayd in Scripture and Divinity , to be when they are apparent to be , so this day of the resurrection , Christ was begotten , because it was apparent then by raising himselfe from the dead , that he was the onely begotten Sonne of God , now that made way for his Lordship , for after his resurrection God gave him power over all things in heaven and earth , and then upon the resurrection he had the Spirit in more aboundance , having conquered all enemies betweene God and us , therefore he was fit to be Lord by that , because he could give the Spirit to them over whom hee meant to rule . But then in his owne person he rising , triumphed over all opposite enemies whatsoever , over death the last enemie , and over Sathan , sinne , and the Law , having cancelled all , surely he hath over-ruled all for himselfe , he will over-rule all for his Church and people , and therefore hee rose againe , to bee Lord of quicke and dead : and he may well be , because he is Lord of quicke and dead in his owne person , hee is Lord over all in his owne person ; and therefore he is Lord over the Church , and all the enemies of the Church , so farre as the enemies seized upon his person , so farre hee overcame them all , he hath as much care of his misticall person the Church , as he had on his owne body , and more too , for he gave that for the other . And then he revived to be Lord over all , that is , he lives for ever to make good what hee hath gotten by his death , hee will not lose the price of his owne blood , he is in heaven to appeare before God , and sits at the right hand of God , and rules there till he have made all his enemies his footestoole , till he draw his Church home to heaven , to himselfe , he lives for ever as the Apostle saith , to make intercession , hereupon it must needes bee that by living for ever he is fitly qualified to bee Lord over all the quicke : now I proceede . That he might be Lord both of quicke and dead . Christ is Lord both of the dead and of the living , you see upon what ground he is Lord of all , as well as of his Church , he is an eternall Lord over the dead and the living , he is a transcendent Lord , above all other Lords whatsoever , and he is independant , he is not obnoxious to any , all have power from him , and in some sort indeed Christ hath redeemed even all other creatures , they are Christs , and in some sort even proud wicked men , that live in the Church , that have perhaps some parts ( which are the occasion of their damnation , because of and by them , they are proud and insolent , ) they are redeemed by Christ , thus farre to be serviceable to his Church to use their parts to his owne ends , they goe a great way in salvation , that so by their parts , they may be fit to doe service to the Church , so he is Lord , not onely over the Church , but of others for the service of the Church . Now this point , that Christ is Lord of the dead and of the living , it yeelds many comfortable uses , I spake of some things in generall , and then wee came to some particulars , as First , seeing Christ is Lord of the quicke and of the dead , wee may comfort our selves under the Soveraignty of Christ : To be Solomons servant , was accounted a great happynesse , those that did observe the governement of Solomon , did thinke so , as the Queene of Sheba : Alas , what shall we thinke of those that are under Christ , who is greater then Solomon ? A most great , a most wise , a most loving , a most gracious and powerfull Lord over all , therefore it is a most comfortable condition , here in this life , ( to adde a little to that point ) however it be service , it is against the nature of man to serve a man , yet not to serve a more noble , to serve God is to reigne . Besides while we live here , such is our disposition , such is the weakenesse of base sinners , that they must be ruled by another , and indeede our happinesse and security consists in being ruled by another higher than our selves , we are not fit to bee our owne governours , S. Paul saith to the Galatians , an heire in his none-age differeth little from a servant , so it is with Christians till they be in heaven , they differ little from servants , and therefore they must bee under tutors , and government . And as it is a comfortable , so it is an honourable condition , for Christs Servants are so many Kings , Christ is served of none but Kings , and such Kings as doe not rule over slaves , but such Kings as in Christ rule over the greatest , and terriblest enemies of all , a Christian can thinke with comfort and incouragement upon those enemies , that make the greatest tyrants of the world to quake ; he can thinke of death , of sinne , of damnation , of judgement , of the Law , of all these things : Christs Kingdome is another manner of Kingdome than the Kingdomes of the world , they are poore Kingdomes , their Monarchs heads must lye as low as the basest subject they have , they know not how soone , and perhaps have a more terrible account to give , than any other under them : it is not so in Christs Kingdome . Therefore those Christians that are afraid of death , they forget their dignity , they forget him on whom they depend ; for Christ is Lord both of the quick and of the dead , if so be Christ be their Lord when they dye , what neede they feare to dye , and therefore let us comfort our selves when God calls for us , he is our Lord as well when wee dye , as while we live , and more too : for then our soules have more immediate communion with him , can there bee more comfort than this , that we have a Lord ever , that dyed for us , that rose for us , and lives for ever , and doth immortalize his subjects too ? joyne these together , an ever-living Lord , and ever-living subjects , coexistent I meane for the time to come , we indeed have a beginning , ( Christ had none as God ) but we have an eternall state to be for ever , and an eternall Lord to rule us for ever , and to make us happy forever , what comfort is more than this , that howsoever there be varietie of conditions in this world , wee live , wee dye , we are in prosperity , we are in misery , yet there is no varietie in the state of Salvation , Christ is not a Lord to day and none to morrow , but yesterday , to day , and the same for ever . Againe as it is a point of comfort , so it is also of duty , if Christ be our Lord in life and death , our duty is to looke to him in life and death , to live and dye to him : for our ayme must answere his ayme if we ever intend to come to heaven : for we are understanding creatures , and have a communion with him in a poore measure ; therefore what he will make his end must be our end , his end was that whether we live or dye , hee might rule over us , our end should be in life and death to bee ruled by him . How shall we live to Christ ? We live to Christ , ( this is a ground of all other duties that follow ) when we know , and acknowledge Christ hath a full interest in us , by being our head , by being our husband , by being our King , our elder brother , he hath all the sweete interest to us , that any relation can inright him to , for all other relations among men are but shaddowes of that grand relation , there onely is the realty of things , he is a true head , a true King , a true elder brother , a true husband of his Church , all ours are but , poore representations of those glorious things , then know and acknowledge so much , that is the ground of all living to him . Vpon knowing and acknowledging , issues all other obedience in our life to Christ , those that thus acknowledge Christ , they must be directed by his will , and not their owne , as a servant as farre as he is a servant , and a wife so farre as she is a wife , they have no will of their owne ; so he that lives to Christ , and acknowledgeth him to be a Lord , he must have no will of his owne , but hee must live according to the will of Christ , as you have it excellently set downe , 1 Pet. 4. Christ suffered for us in the flesh , let us arme our selves therefore with the same mind : for he that suffered in the flesh , hath ceased from sinne that he should no longer live the rest of his time in the flesh , to the lusts of men , but to the will of God : It is a comment upon this place , Christ dyed and rose and revived , that he might be Lord of the quicke and of the dead , that is , that we might live according to his will , and not after our owne , doe you thinke our Saviour Christ would so farre deny himselfe , to leave heaven , to take upon him our base nature , and be so farre abased in it , to let us live as wee list ? oh no , we must live the rest of our dayes , not according to the lusts of men , or our owne lusts , but according to the wil of God ; and therefore as the Apostle admonisheth , Rom. 12. we must search what is the acceptable will of God in all things : what is the end of our hearing Sermons , of our reading , and all the paines wee take in the meanes of Salvation ? not onely to know what God will doe to us , but what he will have of us , he will have the directing of our lives , and therefore if wee will live to Christ , we must labour to know his good pleasure to us , what he meanes to doe for us , and so his good pleasure with us , what he will have us doe againe by way of thankefulnesse , Christ squared his life immediately according to his fathers will ( It is written , in the volumne of thy booke that I should doe thy will oh God ) so all that are Christs must have the same Spirit , to direct all their lives according to his will ; now the most grand things of his will ( for his will is in the Scriptures ) are that we repent , he commands all to repent : his will is that we beleeve in him , his will is our sanctification , as it is 1 Thes. 4. his will is that we suffer , and in suffering submit our selves to him , and the Scripture is expresse in many other particulars , but these especially are named , to shew something , wherein wee must direct our selves according to his will , but ( not to insist upon particulars ) in all things wee must labour to direct our lives according to his will. Secondly , that we may live to God , we must aime at the glory of Christ in all things , and at the credite of religion , not at our owne credit ; if Christ be Lord of the quicke , and dead , while we live wee must not seeke our owne glory but his : the contrary to this the Apostle complaines of , All seeke their owne , saith he , and not the things that are of the Lord Iesus Christ , we must consider what is for the credite of religion , and the honour of Christ , and not what is for our owne advantage : is it not good reason that wee should seeke the glory of him that is Lord over us , naturally proud man is lead with a Spirit of selfe-love , and he seekes himselfe in all things , even in his religion , so farre as it stands with his owne lusts he will be religious and no further , so long as Gods will is not contrary to his , he will doe God Service , but if it crosse his will once , then hee will give God leave to seeke him a servant . Thus man makes himselfe an Idoll , he sets up himselfe in the roome of God , he doth all things , as from himselfe , so for himselfe , nor indeede can he doe otherwise , ( till hee put off himselfe wholly , and deny himselfe ) a man cannot goe beyond himselfe but by grace , that ray seth a man above himselfe , it makes him have an eye to some excellency , out of himselfe , conformity whereto , and interest whereinto will make him happy . Now that we may aime at Christ in all things , it is good to call our selves to account for our aymes , wherfore we live , & wherfore wee have are , or doe any thing , either in grace or nature , it is or should be , not onely that we may be saved our selves , but that Christ in all may bee glorified , wee neede not sever these , for Christ joynes them both together , and he that seekes his owne Salvation , seekes the glory of God , because God will be glorified in saving us , the end hath a maine influence into all actions , and as it differenceth man , from other creatures , that though he doth the same action as a beast , he eates , and drinkes and sleepes , all for another end , for an end beyond himselfe , because he is a reasonable creature , whereas other creatures rest in themselves , so it differenceth betweene naturall men , and Christians , they differ in their aymes not in their actions , both doe the same thing , one doth it for base ends of his owne , keepes within the circle of those ends , the other having a light discovering excellencies better than the world can afford , and having another Spirituall life above , hee is thereby directed to further aymes in all , yea even in his civill actions . Saint Paul gives a rule , that Whether we eate or drinke , or whatsoever wee doe , we should doe all to the glory of God : though the action bee common and civill not tending directly to the glory of God , as eating , &c. yet our ayme should be in it , at Christ and at God , that the body thereby being refreshed may bee fit to serve God. And indeed there is not the commonest action of this life , but we may shew that we have a good end in it , and therein glorifie God , therefore in Scripture , it is put as a kinde of limitation , Obey in the Lord , marry in the Lord , doe all things in the Lord , that is in Christ , he shewes that wee should doe all such things , intimating that as we must goe about such enterprizes with invocation of the name of the Lord , &c. so chiefely we should doe them so farre and no farther , as they may stand with the favour and glory of Christ : In subordinate things , the rule of subordinate things is to doe them so farre as they may helpe to the maine end : Now the Service of all other is subordinate to the Service of Christ , and all other bonds are serviceable to the maine bond in marriage , or whatsoever we may not prejudice the bond of marriage in the Lord , marry not rich , nor honourable , but in the Lord , all things must have their limitation to bee done in the Lord , that is , so farre as they may stand with pleasing the Lord , thus we see what it is to live to the Lord with his good pleasure and likening . Now an assistant helpe ( of living to the Lord ) is a perpetuall selfe-deniall of our owne wisedome , will , and affections in all things , else wee shall live to our selves , and to the Lord we shall never attaine . But you will say this is a hard saying ; True , but consider this one thing , that we are the greatest enemies to our selves of all , and wee carry in our selves a cursed enmity to all that is divine , and supernaturall , naturally we are trained up to our owne will , therefore we cannot indure the yoake of Christ without : supernaturall strength . Againe divine things perpetually crosse the liking of the soule , whereupon there is an antypathy betweene us and Christ , and divine things , therefore there must bee selfe-deniall of necessity . Now the knowledge of this will bee a good meanes to inable us to the duty . Another helpe to this , of living to Christ , is to complaine of our selves to Christ , as Saint Paul Rom. 7. Oh wretched man that I am , who shall deliver me , &c. To informe against our rebellions , that we live too much to the flesh , and too little to the Spirit ; too much to our selves , and too little to Christ , by reason of that principle of flesh and blood , and to desire him to captivate all , and bring all in subjection by his Spirit , this is alway a signe , of a man lead by the Spirit , that it directs him to Christ , the Spirit as it comes from Christ , and the father , so it directs to Christ to the pleasing of the Father , and of Christ in all things . Here I might take just occasion , to reproove a company of men that live under the Gospell , that will bee saved by Christ forsooth , but will not have Christ a Lord to rule over them , they will be ruled by rules of state , or rules of flesh , and blood , and their owne lusts , by the rules of hell sometimes , so that they may have their owne aimes , their owne ambition satisfied and raisethemselves , to their owne pitch a disposition cursed , and opposite to that religion which they professe , for our life should be a living to Christ , and under Christ a living to the Church and state : But say they Let us breake their bonds , and cast their coards from us , what doe they thinke wee will be awed with a company of poore preachers , away with them , we will have our wills , let us breake their bonds in sunder . Christ sits in heaven , and laughes them all to scorne , Psal. 2. they shall know at length hee will be no Saviour , where he is no Lord , if he may not rule them by his Spirit and holy directions while they live , he will not owne them when they dye , for you see the text joynes both here , he dyed , and he is Lord , when hee dyed there came water and blood out of his side , to shew that hee came not onely to shed his blood , to dye , and to satisfie divine justice , but by water to clense us , and to fit us to be subject to his government , therefore those that take him as a Priest to dye and will not have him as a Lord they rent his offices , I doe but touch these now . We see what it is to live to Christ , let us see : what is it to dye to the Lord ? To dye to the Lord is to know and acknowledge that Christ hath power over us when wee dye , thereupon to submit our selves to him , and not to murmure and fret , when he comes to call for our life and soule , as if we were unwilling to part with them . Then againe to dye to Christ is when upon any good occasion , he calls for our lives , in standing for a good cause , for the Church or state , to be ready to lay it downe ; there is not the least tittle of truth , but it is better than a mans life , a man may not onely dye , in case of martyrdome , but in case of justice and truth , and so he must be willing to doe , if he will dye to Christ. Againe wee dye to the Lord when we carry our selves so when death comes , as wee may expresse some graces to glorifie God , even in our very death , when wee studdy to doe all the good we can , that wee may dye fruitefully , out of this consideration , my time is short , I will labour to bee sowing to the Spirit , as much as I can , not to dye like fooles but wisely , knowing that there is no further opportunity , here is the time of seede , hereafter will bee the time of reaping : therefore there is no Christian , that is master of himselfe at the houre of death , if some disease disable him not , but he studdies how to shew himselfe as fruitfull as he can at that time ; as you see our Saviour when he was to dye , what long chapters there are three together , of his demeanour how hee strengthned his Disciples , what an excellent prayer he made to God , see Moses how hee carryed himselfe at his death , what excellent admonitions hee gives ; and good Iacob what an excellent Will he made , and S. Peter knowing he must put of his earthly tabernacle , he labours to put them in minde to glorifie God as Saint Paul saith . A Christian ought to end his dayes in faith , and obedience ; in faith that God will take his soule , when he commits it to him , and he shall reigne for ever in heaven : In obedience thereupon , because he beleeves , he dyes in faith , he will dye in obedience , I even offer my selfe to thee , because I beleeve thou wilt care for mee when I am gone hence , for thou art the Lord of life and death and thou art the Lord of mee when I live , and when I am dead . Well , as it implies duty , so it implies a gracious effect , that wee shall be inabled to this duty , he indeed in himselfe is a Lord , wee ought to acknowledge him so , nay , we shall have the Spirit if wee be his , to cause us to acknowledge him , you have a notable place , 2 Cor. 5. 15. to this purpose , The love of Christ constraines us , because wee thus judge , If one dyed for all , then we are all dead , if hee dyed to redeeme us from death , to what end did he dye ? he dyed for all , that they that live , might not live to themselves , but to him that dyed , and rose againe : It is nothing but this in the Text , we should live to him . Now this that wee should live to him , it is not an aime of ours onely , but an effect that hee workes in us , he dyed that we might live to him , for he dyed , and rose , that he might obtaine the Spirit ; by this Spirit hee inableth us to live , and dye to God , as you have it , Rom. 8. at large proved , those that are Christs , have the Spirit of Christ , and are led with it . Beloved , it is a part of the new Covenant , that whatsoever ourduty is , we shall have ability to performe it , by the Spirit of Christ , for all the gracious promises of the Gospell , are not onely promises upon condition , and so a covenant , but likewise the covenant of grace is a te stament , and a will , a will is made without conditions , a covenant with conditions , that as hee hath made a covenant what he would have us to doe , so his testament is , that wee shall have grace to doe so , he will put his Spirit into us , and circumcise our hearts , or else beloved , there would bee no more strength of the covenant of grace , then there was of that of nature in Adam , why did Adam fall ? he had not the Spirit to uphold him , nor had he the promise of it , to keepe him that hee should not fall , therefore the covenant of workes was frustrate , but now the covenant of grace is this , that whatsoever God requires , he will give his Spirit , to inable us to doe it , that the covenant may not bee frustrate , if God shold not make good our part as well as his , we shold not be saved . Therefore , now in the covenant of grace , wee may boldly goe to God , and Christ , and alleadge unto him , when any duty is pressed upon us , and when wee are about to performe any duty , and finde want of strength , Lord thou knowest I have no strength of my selfe , I am a barren wildernesse , but thou hast entred into a covenant of grace with me , which covenant now is a testament , a free will , that thou wilt give what thou requirest Lord , in the use of meanes that thou hast ordained , in attending upon thee , and looking up to thee , I desire that thou wouldst give me strength to submit to thee , to live , and dye to thee , to direct my course , as I should , this should be the course of a Christian , and not to set upon things in his owne strength , but when duty is discovered , looke to the promise of grace , and of the Spirit , and put them into suite , and alleadge them to Christ , in the use of sanctified meanes , as reading , hearing , holy conference and the like , and hee will enable us to doe that that is our duty . Therefore a man may know , who is indeed under Christs governement , by this , for he that is actually under Christs government , and acknowledgeth him to bee his Lord , hee hath ability to live , and dye to him , in some comfortable measure , to deny himselfe , to goe out of himselfe , to live and to dye to the glory of God. The Spirit of God hath given him this victory , and tryumph over his owne heart . Last of all , if this be so , here see the wondrous secure state of a Christian , Beloved , that as Christ is his Lord , both in life and death , and it is his duty to subject himselfe , so Christ wil give him grace , so to direct his life . Therefore let us doe our duty , attend upon the meanes , and lift up our hearts to God , let God and Christ alone with all the rest , let Christ alone with ruling us , and with inabling us to be ruled by him ; hee is Lord not onely over us , but in us , by his Spirit . But theSpirit breatheth where it listeth , there must bee waiting upon God in his Ordinances , till we finde ability to holy duties , and those that have so much patience to honour God and Christ , so farre as to attend in the use of good meanes , till the good houre come , till the Spirit come to subject their spirits to duty , no doubt but God intends well to them , but those that are so short spirited , that if they finde not ability to deny themselves , and to live to God , and to breake off their course of sinne , but give over in a kinde of base dispaire , it is just with God to leave them to themselves , that they shall even live and die to themselves , that is , they shall live without respect to Christ , and dye without respect to Christ at all , as if there were no Christ to take care for them . Now out of this branch of holy security , upon the care & power , and Lordship that Christ hath over us , for the time to come , it riseth that a Christian may be assured of his salvation , of his perseverance because Christ is Lord of all , he is Lord of his heart , hee is Lord not onely of the things without us , but of our spirits within us , and hee will inable us to subject our selves to him , that neither things present , nor things to come , or any thing , shall ever be able to separate us from the love of God in Christ , not onely from Gods love to us , but from our love to God. Beloved , let this incourage us , to come under the governement of Christ : There is no security or safety , but in his governement , wee are sure of nothing in this world , but we are sure of this , that Christ , if he be our Lord , is our Lord for ever , and that nothing in the world shall ever be able to separate us from him . I will close with this , you see Christ is ours , whether wee live or dye , hee is Lord of quicke and dead , let us labour to live to him , that hee may rule over us while we live , else when wee come to dye , though we never so much ( perhaps out of principles of selfe love ) desire him to be ours , it is to no purpose : while we live , therefore let us submit to his government , and if we live to him , we shall easily dye to him : if we doe not inure our selves by daily selfe deny all , and practising of the duties of obedience to live to him , how shall wee come to dye to him ? our life may bee snatched from us against our wills , wee may dye with a kinde of fretting and indignation , that we can live no longer , that wee can enjoy our pleasures no longer , but to dye meekely , and quietly , as to a Lord , submitting our selves to him that is the Lord of life and death , a man can never doe it , that hath not lived to the Lord Therefore I beseech you every day be acquainted with the actions of living to the Lord , whatsoever you doe to men , doe it as to the Lord , in the Lords strength , to please him , and as it may stand with his favour and no further : And especially take the advantage of your younger yeares , to roote out lusts , that will grow to that head else , that God in his judgement , giving you up to your selves , ( after long rebellion ) you shal never bee able to deny your selves to live to Christ , and when death comes to dye to Christ , therefore let us inure our selves , to deny our selves , in the practice of every holy duty , as to the Lord betimes , that so we may get the upper hand of our flesh , in these holy performances , that they may be easie and sweete to us , as indeed the yoke of Christ is after it is worne a while , the subjection of Christ is the sweetest subjection in the world , it breedes the greatest peace , and joy , and love , and contentment to the soule , and which is more then all , a blessed hope , for the time to come , he that is life , is inured to holy duties , and hath overcome the rebellions of his base flesh , when he comes to dye , he can say with Simeon , Lord now let thy servant depart in peace , that is , thou Lord of life , now thou wilt have me dye , I am even content to dye , to resigne my selfe to thee , who can say so , but he that makes Christ his Lord , all his life time ? then when death comes , he is content to yeeld unto him as a Lord , else it will be just in the houre of death for Christ , to say as it is Iudg. 10. doe you come to mee , and commend your soules to me ? goe to the lords you have served , you have served the humours of such a one , you have alliena'ed your soules to such a one , you have given your soules to sinne , and to such men as are instruments of the devill , you have denyed your honesty , your faith , your religion , goe to him , goe to the gods you have served , they are your lords , I am not your Lord , I was not al your life time , though these speeches be not uttered , the effect of them will , the soule will conclude , I have served mine owne lusts , and the humours of others all my life time , how can I looke that the Lord should take my Soule , therefore let it be our daily practise , to live to the Lord , to have the chiefe aime of our life in our eye , to direct our actions so , as they may be serviceable to the maine , else not to performe them . Herein consists the maine happines of a Christian , that whether hee lives or dies hee is not his owne , but hee is his , that can dispose of him , better then ever he could of himselfe , for if wee had the disposing of our selves , as Adam had , what would become of us ? what became of Adam , when he was master of himselfe ? he lost himselfe , and all . The second Adam hath bought us with his blood , and life , to rule us for ever , will hee then suffer us to bee disposed off by our selves ? No , whether wee live or dye , wee are his , if we yeeld our selves sweetely to his governement , in life and death . THE THIRD SERMON ON ROM . 14. 9. For to this end Christ both dyed , and rose , and revived , that he might be the Lord , both of the dead and of the living . IN these words , as you heard heretofore at large , the Apostle labours to stay the thoughts , and affections of men , concerning the things of indifferency , that they should not be hasty to censure anothers Servant , who stands or falls to his owne Master , as you have it in Verse . 4. The reason is , because whatsoever they do , they doe it to the Lord , He that regards a day , regards it to the Lord , hee that regards not a day , regards it not to the Lord. Some things are of that nature , that the right aime puts a qualification upon the actions , a good end cannot qualifie many actions , but some actions are of that nature , that a good aime doth not altogether justifie it , but it frees the person from some censure , he doth it to God , some upon some conceite , may abstaine from a thing for religious ends , and are not to bee censured , some againe performe it , and are not to be censured , because they doe it to the Lord , that is , out of religious respects . How doth he prove that they doe it to the Lord ? he proves it more generally , ver . 7. None of us live to our selves , nor none of us dye to our selves , which I spake of before . Then he proves that we are the Lords , because it was the end of Christs dying , and rising , and reviving , that hee might be Lord both of the dead and of the living , and if he be the Lord , then we ought to live , to this Lord of the quicke and dead . We see Saint Paul here makes use of a generall truth , of a grand principle , that we are the Lords , and therefore live to him , and dye to him , and doe particular actions to him , or not doe them to him , to shew that wee should have in minde , information of sound general truths , that are the ground of all particular practise , as we shall see after . For to this end Christ both dyed , rose , and revived , &c. The words , they are Christs universall government of the dead , and of the living , inferred from the end of his death , reviving , and rising againe , a comfortable inference , from a strong ground . We considered the particulars , Christs death , rising , and reviving . Christ dyed as a second Adam , as a publicke person , in whom dying all dyed , when other men dyed , particular men dyed , when Paul was dead , Paul dyed , and there was an end , onely there was an exemplary good , in his death , but there is more then an exemplary good , in the death of Christ , Christ dyed alone , and singular in this respect , because in him dying , all dyed that were his , that the Father gave him to dye for , for they goe parallell , Gods gift , and Christs death , hee did all by commission , and hee would not transgresse his commission , and he dyed a violent and cursed death , because otherwise hee could not have saved us , that were under a curse , so as a second Adam , hee rose , and as a publike person , therefore wee see in the resurrection of Christ , many rose , it is like enough they dyed againe , it was for a particular dispensation , to shew that Christ rose as a publicke person ; and it is not strange to thinke so , that to honour God they should be content to live a wā—ā—ā—e , when Christ himselfe that was God , was content to bee man , and to be abased to death , that grand mystery makes all other things credible , he rose therefore as a publicke person , to give life to all that he dyed for . So hee revived , that is more than to rise againe , never againe to lay downe his life , as you have it excellently set downe among other places , Revel . 1. 18. I am he that liveth and was dead , and behold I live for ever more , amen , and he seales it too , I have the keyes of hell and of death , that is , the dominion of hell and death , for indeā—ā—ā—hrist is life it selfe , and life cannot dye , as God he could not dye , and therefore he tooke upon him that nature , wherein he might dye for us , and now having done that dispensation , that office , there is a perpetuall influence of life , from the fountaine of life , his Godhead , to his humanity , so he never dyes any more ; then here followes the scope and end of all , That he might be Lord of the dead and of the living . The three offices of Christ they have this order , in regard of manifestation . First , he was a Prophet to instruct , and teach his in himselfe , and likewise by his ministery : And then a Priest to dye for those that are his , to make intercession now for ever in heaven ; and then a King : first a Prophet , then a Priest , and then a King : He was all at once , the very union invested him in all these , but in regard of manifestation , he was first a Prophet to in struct us of the end of his comming into the world , and then a Priest to doe that grand office , that we have most comfort by , and then a King to rule us , he could not be otherwise , for if he had manifested himselfe a King , and a Lord in his glory , where had beene his abasement , if they had knowne him to be the Lord of glory they would never have curcified him ; onely some sparkles of his God. head , and Lordship , and Kingdome , and royalty over all flesh , brake out in his miracles , yea in his greatest abasement there were some sparkles I say , even when he lay in the manger , Kings came to adore him , when he payd tribute , he had it out of a fish , by a command , by majesty , when he was on the crosse hee converted the good theese ; so somewhat brake out of him , that he was a person more than ordinary , but that was for speciall ends , ordinarily hee went on in a course of abasement , and all that he might performe the great worke of redemption , therefore hee made a stoppe of his glory and Kingly office , that hee might not manifest himselfe , in that relation and office ; that he might doe the office of a Priest to dye for us : therefore you have it here in the due order ; Christ dyed and rose againe , as the high Priest of his Church , that hee might he Lord of the dead and of the living , he was so before , but he was not manifest before : therefore he is sayd to be manifest to be God by the resurrection , Rom. 1. 4. he was God from eĢ„ternity , but he was borne then , This day have I begotten thee , it is spoken of the resurrection , so you see here Christs offices , the state , and condition of his humiliation , and of his exaltation , and the use and end of all , That he might be Lord of the dead and of the living . And if we be any thing offended with that abasement , that God should dye , looke to his rising , and reviving , and Lordship over all , both quicke and dead , and if we bee dazelled with his glory , looke backe againe to God in our flesh , and God in our flesh abased , even to the death of the crosse ; oh it is a sweete meditation beloved , to thinke that our flesh is now in heaven , at the right hand of God , and that flesh that was borne of the Virgin , that was layd in the manger , that went up and downe doing good , that was made a curse for us , and humbled to death , and lay under the bondage of death three dayes , that this flesh is now glorious in heaven , that this person is Lord over the living and the dead , it is an excellent booke to studdy this , beloved studdy Christ in the state of humiliation and exaltation . That he might be Lord of the dead &c. How is Christ Lord ? He is Lord of the dead , those that dyed before he was borne ; and of the living those that are since , he is yesterday , that is , to those that were before he was , and to day , that is , when he was , and to morrow and for ever the same , therefore he saith of the dead and of the living , of the dead , that is , in reference to former times , Christ is the Lambe of God slaine from the beginning of the world . By what title is hee Lord ? By a title beloved , not as God , but by a title of conquest as a redeemer : for he dyed that he might be Lord , we are a bloody spouse to Christ , we are the price of his blood , he dyed that he might bee Lord , he must winne us before he could have us ; thereupon dying and purchasing us , now hee is Lord of his Church and Children by marriage , before he could marry us he must bee borne in our nature , for the husband and wife must be of one nature : and being in bondage to a contrary King , to Sathan ; hee must redeeme and purchase us out of Sathans hands , so he is a Lord by conquest , and then he is a Lord in a nearer relation , hee is a Lord as a husband , He is Lord both of the dead and of the living . But the point is sweetest in the use of it , onely know for a ground that Christ is Lord of the dead and of the living , as mediator God-man , not as God , but as God man , God in our nature , and hereupon wee have diverse sweete comforts : as for example . First of all it shewes what we may expect from Christ , what Christ will doe to us , and what wee ought to returne to him againe , for relations are bonds , especially when they are so founded , as this of Christs is , to bee Lord over us both in life and death , it is founded upon redemption , and upon our Spirituall marriage , relations are bonds , and therefore they tye on his part to shew what wee may expect from him , he is Lord of the living , and of the dead , wee may expect on his part , all that a gracious Lord should doe , to provide for his Church and children , we may expect that from him , that ( wee can from none else that ) hee should not onely be Lord over us , but that he should make us subject that hee should flow in to us by his holy Spirit : for here is the prerogative of Christ , that he is such a head as quickeneth dead members , he is such a husband as makes his spouse beautifull , he puts glory upon her , no other husband can doe it , Moses married a blacke woman , but hee could not alter her hue , much lesse her disposition , it is not in the power of any man , a King cannot alter his subjects , but he is such a King as alters the nature of his subjects , he makes them subject , he takes them out of a contrary kingdome , as being not borne his subjects , but borne anew by the Spirit , he doth all provision , protection , the changing of our natures , the beginning of a good worke , and where this Lord begins a good work , hee finisheth it to his owne day : for beloved know this for a ground , that now in the second covenant , we are not left as Adam was , in the hands of our owne free will , to stand or fall , but now in the second covenant that is founded upon Christs death , and satisfaction for us , Christ gives grace , he gives his holy Spirit to bring us within , the compasse , and performes both our part and his too ; he makes good his owne to be a gracious Saviour to us , and he performes our part too , or else the second covenant , the covenant of grace should be frustrate as the first was , if it were left to our freedome , therefore that is that that we may expect from this Lordship of Christ , the performance of the covenant of grace , in writing his law in our hearts , other Kings give lawes and write them in tables , but they cannot write them in the hearts of their subjects , but hee is such a Law giver as writes his owne will in the heart , he teacheth the very heart obedience , we are taught of God to love one another , I will write my law in their bowels , and in their inward parts , that is , they shall not onely know what they should doe , but they shall know the doing , the affecting , and performing of the things ; they shall be able to doe the things , so Christ is a Lord over us , not onely teaching us what we should do , and injoyning us in a kinde of superiority , this is your duty , and not this , but inabling us to doe that that he commands , he gives us the very doing , the affections and loving , he teacheth our hearts to love . I say this we may expect from him , in the use of meanes , and subjecting to his ordinances , which is a wondrous prerogative to those that will submit to his law . We may expect againe from this Lord advancement , he is such a Lord as makes all his subjects kings , the meanest man that is a subject to Christ that hath the Spirit of Christ is a King : Now he is a King over that that all others are slaves to , that are not Christians , they rule over others , but they are in thraldome , to their owne lusts , but he is a spirituall King , a King over hell , and death , and those things , that the very greatest of men are afrayd off ; as who feares death most ? and hell most ? those that deserve it most , by reason of their great place , sinke most in sin and rebellion against God , and contract more guilt than other men that that they are afraid of a true Christian as a Christian , is most triumphant over , he is a King over those things , for every subject of this Prince is a King. Christs manner of government is hid now , there is more reallity in this , then can be expressed therefore wonder not : In a word Christ as our Lord binds himselfe to bring us to glory , never to leave us till hee hath brought us to that place that he is in himselfe , Father I will that where I am they be also , and hee purgeth his Church , Ephes. 5. That he may make it a glorious Church , he takes upon him not onely to dye , to redeeme us from hell , and damnation , and to set us in a state of favour with his father , but to goeĢ„ on in a course of fitting us till he have brought us to the glorions condition that he is in , it lyes upon him to doe it , therefore let us doe our duty , as wee shall see after , and let him alone with that that belongs to him ā–Ŗ For our selves beloved this is our honour , that we are under such a King , such a Lord both living and dying ; it was the honour of those that lived in Solomons time , that they were under such a wise Prince , the Queene of Sheba judged it so , but what an honour is it to a Christian now , that he is under such a blessed Prince as Christ is : It is a great honour to be the Spouse of such a husband , to be the subject of such a King , to be members of such a head : and therefore we should oft thinke of it , to put honourable thoughts into us , and I know no greater way to keepe us from sinne , from base courses , than to have our thoughts strayned to this high point , to thinke of the dignity of a Christian , what a condition he is now brought unto in Christ , and what hee shall bee brought unto ere long , this should make him honourable to himselfe , to make him in a holy state , to thinke himselfe too good to defile his soule , or body , that is so dearely bought , and so highly advanced shall such a man as I flee ? saith Nehemiah , oh looke to that , shall such a man as I flee . It is the honour beloved of a Christian , that hee is Christs living and dying . But you will say an honour , it is an honour to be free , the subject is bound , non sumus nati , &c. as the heathen man sayd , we are not borne to slavery , but to honour and liberty , and it is an appetite ingrafted in man , to desire freedome above all things . It is true , In regno nati sumus Deo , &c. wee are borne in a Kingdome , and to serve Christ is to reigne , for where there is a subordination , it is a prerogative to be under a better : as for the body being baser than the soule , it is for the good of it to be under the soule , because it is more excellent , it hath life , and wisedome , the body is a loathsome dead thing of it selfe : the sheepe being a weake simple creature , shiftlesse , to bee guided by a sheepeherd , who is of a superiour nature , and wise to defend it , it is its security and safety , for the Vine that is a weak plant of it selfe , to have support , it is for the good of it , for man that is in a subordination to a higher nature to God , for him to be under the government of Christ God man , of God in our nature , it is a great honour : as they could say in the Schooles , every thing hath its perfection , by being subject to a superiour , except the highest of all , which is not subordinate , but independant , whatsoever is dependant hath its perfection by dependance , therefore it is an honour that we bee under Christ , the greatest honour in the world , especially if wee consider what manner of government Christs is , it is a rationall government agreeable to our principles : for he guides us as a Prophet , he is not onely a King but a Prophet , to teach us , he saith not you shall doe this , he stands not upon tearmes of will , no he is a Prophet to teach us , what wee should obey , he convinceth us , and then useth us , that we would not but be der such a government : and then when hee rules our will , he doth it sweetly , he drawes it with the cords of a man as the Prophet speakes , that is , by allurements , he brings us to heaven by way of love and intisements , what greater rewards can there be thought of than those that Christ leades us by , and drawes us to subjection by , and therefore hee workes upon our will sweetely , by perswading us by allurements in that kinde . In a word , he is such a King as is a husband , would you have a milder governement then that of a husband , which though it be not a parity , yet it comes as neare as can be , such a governement is Christs , as hee is a King , so hee is a husband , hee knowes how to beare with the infirmities of his Church , he that bids the husband to favour the wife as the weaker vessell , doth not hee practise his owne principles ? will not he favour his owne spouse as the weaker vessell think you ? that hath promised not to quench the smoking flax , and breake the bruised reed , undoubtedly he will : Therefore it is an honour to bee under the governement of Christ , so rationally , and sweetely hee drawes us with the cords of a man , it is the government of a husband , and of a wise husband , I doe but give a taste , you may inlarge them in your owne meditations . And as it is our honour , so it is our security , and safety to bee under him , why ? because when wee come sweetely under Christs governement , we need feare nothing , he that feares Christ , all things feare him , since Christ hath taken our nature upon him , the devill himselfe is afraid of mans nature , he trembles to think God hath appeared in our nature , now hee is afraid of a Christian , God hath taken this nature . Then hee is such a King as wee may be secure under him , as a universall King over all things , that he may be King over his Church ; for hee hath all power in heaven and earth , Mat. 28. All power is given to mee in heaven and earth , and all for the governement of his Church , it is our security to bee under him that governes al things for the good of the Church , he saith Iohn 17. Thou hast given mee power over all flesh . Christ hath all power given to him , in relation to his Church , therefore hee hath power over the devill , over hell , and over all wicked men , and all Monarches , and opposite power is subject to him , that they shall serve the Church , when they doe scourge the Church , they are but Christs rod , they are but instrumentall to Christ , they doe but his worke , therefore it is a great security , and we need to feare none , if we be under Christ. Againe , to goe on , as it is our honour and security , so it is a Spring of duty , Christ is our Lord , he is Lord of all . Therefore it teacheth us our duty every way . Our duty One to another . To those that are not Christians . To Christ himselfe . It teacheth us in all standings , how to carry our selves . To give a taste of this , the Apostle presseth it oft , that Christ is our Lord , and will bee our judge . Therefore , for others we ought not to be hasty in judging or censuring , wee ought to love them , because wee have all one Lord , this must force love : We have all one Lord , one baptisme , &c. We are many in our severals , but we are all one under this bond , being all under one Lord. Then againe , it teacheth us how to carry our selves to men , otherwise affected not to be servants to the humours of men , Christ rules over us , both living and dying , therefore bee not the servants of men , but according to the scriptures limitation , Marry in the Lord , obey in the Lord , walke in the Lord , doe all in the Lord , that is , so farre as it may stand in the will and pleasure of him , that is the Lord of Lords : For when the authority of any superiour doth countermand against the will of this Lord , it ceaseth to bind , when they command any thing in subordination , that may stand with the pleasure of the Lord , then the authority is divine , wee obey Christ , in obeying them . As Christ said to his owne mother , when shee commanded things , that shee had no authority to doe , hee cals her mother no longer , but Woman , shee stretching then beyond her compasse . Againe , to goe on , this should teach us , in that Christ is the Lord of the living and of the dead , to account our selves not our owne , it should teach us perfect selfe denyall in matters of religion , especially not to be overwhelmed of our owne conceites , in the great mysteries , that Saint Paul cryes out of , Oh the depth , you have many that quarrell with those things , and would bring them to reason , they will goe no further in religion then they can see reason , whereas one saith , I beleeve , because it is impossible , and too farre above reason , therefore I the rather beleeve it , it is oft times good to stand at a stay in God , as if wee were at a nonplus , to admire at him in the mysteries of Christs governing the Church , why hee suffers some part of the Church , that perhaps is better then other parts , ( that are quiet and exempt from the crosse ) to be exercised , with afflictions , and others not , not to scandall at this , and to be overbusie , in searching out the reason of this , Christ is our Lord and he is infinite in wisedome , and it is his prerogative to doe such things , as hee is not lyable to give a reason of to us , so God will have mercy , upon whom hee will have mercy . In great mysteries , remember the soveraignty of this our Lord he is Lord of quicke and dead , let this stoppe our judgements , and teach us to deny our selves , when wee cannot give a reason of them , in a holy admiration , say with Saint Paul , Oh the depth . And so for our will , he is Lord of quick and dead , we say of a wife , she hath no will , and a servant is not a distinct person , as it were in law , he is anothers wee are Christs servants , his subjects , & his spouse , and when wee beginne to be Christs , wee have lost our owne wills , we resigne them up to Christ , thy will shall bee mine in all things , if thou wilt have me doe this , I will doe it , if thou wilt have me suffer , I will suffer , if thou wilt honour thy selfe with my goods , and with my life , thou shalt have them : Of thee I had this body , this soule , this state , this reputation ; I have whatsoever I have from thee , it is maintained by thee , thou art mine , and I am thine ; therefore I give up all to thee backe againe , it is a ground of perfect resignation , that Christ is Lord of the quicke and of the dead , therefore stand not upon tearmes with Christ , when hee calls for any thing , in case of suffering and sealing the truth , let him have it , it is not lost , wee have a better foundation in him , then we have in our selves , when wee give any thing to him , life , or state , or credit , or whatsoever , wee have a better life , a better state and condition in him , because all is more eminently in him , the primitive fountaine , then in the derivation , and beames from him , when we lose any thing , it is but a beame from the Sunne , and whatsoever wee lose in particulars , we have in the whole , in the fountaine , againe , in Christ , therefore faith would helpe all this ; in case of suffering , and tryall , what , is the cause good , or no ? then I will resigne my selfe , and all that I have , and am to Christ , hee is Lord both of the quicke and of the dead . Wee must know beloved that we are redeemed from our selves , and therefore make this use of it , when wee are tempted to any sinne , Christ is my Lord , I am redeemed from my base lusts , what have I to doe with this anger ? what have I to doe with this ambition ? I am no debter to the flesh , I am under Christ , I am under grace , he hath redeemed mee from my vaine conversation , I owe it nothing but mortification , and deny all , therefore in all solicitations of corruption , learne this lesson , fetch arguments hence , Christ hath done great matters for me , he lived and dyed , and lives for ever , that is Lord of me living and dying , there is no greater slave , then he that is a slave to his owne flesh , and to his owne lusts , therefore when we are stirred to any thing by our base nature , which must dye , or else wee shall never live eternally , we must kill it more and more daily , and death is the summe and accomplishment of mortification , when wee are stirred to any thing , go to Christ and complaine to him , blessed Saviour , thou didst dye , and rise , and revive , that thou mightst be Lord of the living and of the dead , I beseech thee claim thine owne interest in me , bring all into captivity , to thine owne Spirit , what hath this base affection to doe with me ? what have I to doe with it ? I am freed from it , I am redeemed from my selfe , what have I to doe with my selfe , but deny all ? I am thine altogether , therefore take thine owne interest in me , possesse me , fill me with thy Spirit , be all in all in mee , let pride , and ambition , and such things have no footing in me . It is good powring out the soule to God , to that purpose , to complaine to Christ , when it is thus with us , because it is his office to rule us . Now Lord Iesus do thine office , thy office is to be King , to rule in me , other lords would faine rule in mee , pride , and lust , and base covetousnesse would faine rule , as the Prophet saith , but what hath other lords to doe with me ? thou art my Lord , and hast right to me , living and dying . It is a point of wondrous comfort likewise to us , in all afflictions whatsoever , especially such , as concerne the state of the Church , we are now in ill times , if wee looke about us , however God continues better to us then we deserve , wee are as the three young men in the fiery furnace , untouched , when all is in a combustion round about us , where is Christs ruling now ? his poore Church is thus used , and trampled upon in France , in the Palatinate , in Bohemia , and the Princes of Germany . Beloved , it is our faults , perhaps wee waken not Christ , as the Disciples , they awaked Christ , when there was a mighty storm , and moved him to rebuke the winds , and the waves , and there followed a calme , so should we . Christ loves to bee awaked by our prayers , and if the Church would joyne in forces , one Church with another , altogether they might worke wonders , let us offer a holy violence to Christ by prayer , and the use of holy meanes ; he is Lord still of the Church , and take things at the worst as they are , hee is but carrying things to his owne ends . Beloved , if we consider things aright , it can hardly bee otherwise with the Church then it is , if wee consider the former security , and dullnesse , and want of prizing the great things of Christ , the ministery of the word , and the Sacraments , we live under the Gospell , in such deadnesse and such sinnes , as a Turke would scarce commit , we are no more affected with it , then a Iew , or a Turke , that hath not the meanes , will Christ indure this that wee should come to bee carelesse whether wee have the Gospell , the blessed truth of God , or no ? and grow sinfull , and have lesse conscience then a Turke or a Iew , will Christ continue his blessed prerogatives , and priviledges to such ? Therefore , if we doe but looke to the ordinary dispositions of most men , a man would thinke it impossible , but that judgement should come , will there be a reformation of these men without a Spirit of fire , without some purging flame . Then againe , Christ is humbling his Church for the advancement of it , and suffers the enemies to triumph for their further abasement , hee is compassing a blessed worke , there is a great wheele a going , but wee doe not see the issue of things , al this great wheele the Lord rules and governes and moves , you shall see at length what it will drive to , wee see in a clocke there are many wheeles one contrary to another , but all helpes the clocke to strik , all joyne in that , so there is a stroke , there is somewhat that will come out of all these troubles , that seeme contrary one to another , some up , and some downe , but all these wheeles , will helpe to bring out some stroake , some glorious thing , that posterity perhaps may see that is now a working . Therefore let none take scandall , Christ rules now in the middest of his enemies . We must not catch at peeces of Christs workmanship , as in a poem , we judge not by a peece , but looke to the Catastrophe , wee looke to the upshot , and closure of all though all was in a combustion , there wee see all things brought to an excellent and wise issue : Therefore I beseech you suspend your judgements a while , and then you shal see with a spirit of faith , all the enemies overthrowne , even as if we did see it with our eyes of sence , and in the meane time perswade our selves , that Christ is about a blessed worke , as hee is King of his Church . One question the Papists moove upon such Texts as this , that I will assoyle briefely , because it may trouble some , though it bee of no great moment : It is said here that Christ dyed , and rose againe , and revived , that hee might be Lord of the dead , and of the living . Hence , not onely Papists , but some others , moove this question , which I will give a little light unto . Whether Christ by his dying and abasement did merit any thing for himselfe ? because it is said here ; he did this that hee might bee Lord of the dead , &c. Hee abased himselfe to the death of the crosse . Therefore , God gave him a name above all names , Phil. 2. The Papists they fall upon Calvin , that saith , he did not , ( and that makes me the rather to touch it ) Calvin , as hee was a very holy man , so out of his holinesse , hee avoyded curious questions , as much as he might , therefore gives an excellent answer , saith he , whether he did or no , it is curious to search , it is rash to define . For satisfaction , take these grounds and all is well . First of all , that Christ is perfectly glorious now in heaven , both body and soule , there is no question of that , and that he came to this glory , both of body and soule , and the manifestation of it , after his abasement by his humiliation , first , he must dye , and suffer , and then enter into glory . Againe remember this for a ground that Christ as man merited not the grace of Vnion or unction , for how could he merit before he was ? could Christ merit to be united to the second person , that was the greatest grace that ever was ? No , nor the grace of unction , habituall grace in Christ whereby the humane nature was filled with all grace , it was upon unction , presently they follow one another , there was no meriting of that thing , because from the beginning of his incarnation it was by union of his nature , these things being thought upon , for other things they are not materiall , onely it is best and safest , to thinke that he did not for himself merit any thing : for if so be all glory was due to him by vertue of union , which he had by grace , and by vertue of unction , if he had dyed presently , he might have gone to heaven presently indeed without dying if there had not beene a dispensation layd upon him to dye for us , and therefore by vertue of union and unction that was free , heaven was due to him presently , and all that glory that hee had afterward . Why was there a stop of that glory ? that his body being united to the divine nature , was not presently glorified , as now it is in heaven , so that hee lived in abasement , and dyed a most cursed death . Beloved all this was for us , and then after the dispensation was finished for us , after Gods justice was satisfied for us , there was no more stoppe or stay of his glory , but then his divine nature did flow into his humane nature , and then his humane nature became glorious , so glorious as it was capable of what hee did was for us , Therefore it is good to thinke of the love of Christ , that he considered us and not himselfe , in that his abasement as the Scripture runs in that straine , To us a Sonne is given , for us a childe is borne , he dyed for us , hee gave himselfe for us , he rose for us , hee ascended for us , he sits at the right hand of God for us , himselfe indeede hath glory , but together with us , and therefore when wee thinke of the glory of Christ , thinke of us in him , when we see him borne , thinke he was borne for me , when wee see him dye , thinke wee dye with him , when wee see him buried , thinke our selves buried with him ; so in the state of exaltation , when wee see him rise , and sit at the right hand of God , thinke he is there to prepare a place for me , whatsoever hee hath , or whatsoever he did , he regards us in all ; therefore it somewhat obscures the glory and the love of Christ to us , to conceive that he had a selfe-respect in these things , when he saith in the text , For this end Christ dyed , and rose , and revived , that he might be Lord of quicke and dead , I beseech you consider whose good he respects , in this Lordship : is it not a profitable Lordship for us ? is it not for our good , that he is our Lord in life and in death ? & not only our Lord , but the Lord of Sathan , of death , and of all our enemies , he is Lord over all saith the Apostle , God over all , blessed for ever therfore he is Lord over sinne , over death , over hell , over all that we neede to feare , it is for us , therefore our good is intended , though there be a redundance of glory in Christ , in all these things , yet thinke hee respects our good , the best meditation of Christ , is to thinke , all is for us . Beloved is it not a great mercy , that hee should stop the issue , and the beames of glory that should otherwise have come upon his humane nature , that he should be content to be in the shape of a servant ? and bee eclipsed , in regard of manifestation , and abase himselfe to the death of the crosse , and all for our redemption , when he might have gone to glory another way ? but as one of the ancients saith well , if he had gone to heaven another way , hee might have come thither himselfe , but hee could not have helped us that way , therefore he would goe to heaven by way of abasement , and concealement , and stopping that of his glory , that he might helpe us , and pay the price to God for us , and reconcile us : I beseech you let us see his love to us in all this ; enough for that question , which I would not have mentioned , but that it hath a speciall use and comfort , and may be an incentive , to kindle love to Christ , regarding us in his birth , and life , and death in his resurrection ; in his ascention , in his glory , in all . To draw to a conclusion therefore , Christ is our Lord both in life and death , it is for ever , oh beloved therefore I beseech you , let us project for his glory for ever as much as we can , he is our Lord , when we are dead , he is the Lord of our soules , of our happines , we are nearer him then , than we are now , hee that is my Lord both living and dying , and for ever , shall not I labour that when I am dead there may be a Church here ? that when I am dead posterity may serve him ? and be subject to him , shall he for ever be Lord for my good , and shall not I as much as lyeth in me , lay a foundation for ever in his service ? that when I can serve him no longer my selfe , then posterity may serve him . It was a cursed wish of a Pagan Emperour , when I am dead let heaven and earth be mingled if they will : but a Christian thinkes Christ is mine , and for my good both living and dying , nay I have more good by him when I am dead than alive , therefore I will labour that he may have glory in his Church by me and mine , and all my counsels , and projects shall be , that it may be for ever and ever world without end , therefore they desire that God may be served and glorified in the Church for ever , as he is their Lord living and dying . And let it be our comfort in the houre of death ( that may bee nearer us then we are aware off ) that he is not onely Lord of the living but of those that are dead , he hath the keyes both of hell and death , that is , he hath the government of death , and therefore shall I be afraid to commit my soule to Christ ? what a ground is this , comfortably to yeeld our soules to Christ , Lord take the soule , thatthou dyedst to purchase , that thou didst rise againe-to justifie , that thou dost live now in heaven to make intercession for , that thou hast given thy holy Spirit , in some measure to sanctifie , take this soule to thee , it is thy soule as much and more than mine I am not mine owne , nor my soule is not my owne , Into thy hands I commend even thy Spirit , for thou hast redeemed me oh Lord of truth , thou hast redeemed this soule of mine , therefore now take this soule , that thou by thy Spirit hast wrought in some poore measure , to desire to please thee , that soule that thou hast sprinkled with thy owne blood , take that soule , for thou art Lord both living and dying , and what a comfort is it when death shall close up our eyes , that we can looke forward and see then our selves nearer Christ , for then we goe to Christ our husband , as Paul saith , I desire to be dissolved and to bee with Christ , which is best of all , when a Christian thinkes at death : now I am changing for the better , Christ will not leave me at the houre of death , neither dying nor living , butwill watch over my dust , my dead body is a member of Christ , death may separate body and soule , but it cannot separate soule or body from him , therefore take no thought for body , or soule for my soule I know hee will receive it , and my body as a good depositum is layd up in the dust , hee watches over all the dust and ashes , and every thing and will make the earth faithfull in giving up that depositum , he is Lord of me dying as well as living , shall I be afrayd to dye , when in death I commend my soule to such a sweete Lord , and goe to my husband and to my King ? And that is the end of the Sacrament , for the Word and Sacrament are parts of the regiment of Christ , whereby he rules his Church , hee rules his Church outwardly by the Word and Sacraments , and inwardly by his Spirit , his holy Spirit makes good his owne good meanes , and therefore as the subjects of Christ , I beseech you let us come to the ordinance of Christ , he is such a Lord as doth great things by despised meanes , bread and wine , poore meanes , but consider what a mighty Lord useth them for our soules good , and it is his glory to magnifie himselfe by base and weake meanes , hee goes contrary to the course of the world , that stands all upon outward excellency , therefore let no man stumble at the meannesse of the meanes , but consider what great things he workes , by the foolishnesse of Preaching , and the meannesse of his Ordinances the Sacraments , he beates downe strong holds , he builds us up in Christ to Salvation , hee communicates himselfe and all his benefits to us , therefore I beseech you come with faith , come with this perswasion Christ will blesse his own Ordinance , and come with comfort , Christ communicates himselfe to us , the nearer we come to the fountaine , the more wee draw . And come with preparation , know with whom wee have to deale , with him that is Lord of quicke and dead , come with reverence ; but these things I have oft upon this occasion stood upon : so much for this Text. FJNJS . Notes, typically marginal, from the original text Notes for div A12180-e820 Quest. Ans. 2. Independantly . 3. Lord in the whole man 4. An Eternall Lord. 5. An Excellent Lord. Why the dead are put before the living . Vse 2. Answ. Simil. Object . Answ. Notes for div A12180-e3960 Object . Answ.