church his portion, his jewel; and we call Christ our portion, our treasure, our pearl, our all. St Paul counts all dung and dross in comparison of the excellent knowledge of Christ,' Phil. iii. 8. And all that belongeth to Christ he esteemeth. And therefore the church glorieth that God is their God, and makes claim to him as St Paul, I live by the faith of the Son of God, who loved me, and gave himself for me,' Gal. ii. 20. And as Thomas, My Lord, and my God,' John xx. 28. This is the best evidence of a true Christian, whose estate is no way known better than by his estimation. Whom have I in heaven but thee, or in earth in comparison of thee?' saith David, Ps. lxxiii. 25.

It implieth likewise a duty of resignation to Christ in life and death, because we are not our own, and therefore are in all things to be at his disposing, to be led what way he pleaseth, and to pursue his directions, though to the crossing of our corrupt nature, to be content to go to heaven as he will lead us, by fair ways or foul ways, by fair death or bloody death, if by any means we may attain to the resurrection of the dead,' as St Paul saith it, Philip. iii. 11.

Besides this, we must have a care to implead this and to improve it, as the apostle doth here, Whether we live or die, we are the Lord's.' He will have care of us, and therefore we ought to serve him.

It is a special after-part to be able to make it good to God in all troubles and conditions whatsoever: I am thine, Lord, save me; I am thine, Lord, teach me; I am thine, Lord, protect me.'

Avouch and make it good against the temptations of Satan, urging thee to distrust, I am not mine own, I am God's and Christ's; and therefore if thou hast anything to say to me, go to him that hath paid my debt. Thus plead the goodness and graciousness of God.

ness.

Plead it against temptation to sin. I am not mine own, I am bought with a price,' 1 Cor. vi. 28. My body is not for uncleanness, but for the Lord. Plead it against our own consciences in times of desertion; search narrowly what we have of Christ's in us, and do not cavil against ourselves too much in times of temptation. If we have but desires of the soul to God, lose not anything that is good; if I renounce my interest in Christ, I am where the devil would have me; then he can do anything with us. And therefore plead it against our own distasteful* hearts in times of darkI give myself to him, and my desires are to him; my faith is little, but yet something; my love is little, but yet I love the Lord. I believe, help my unbelief,' Mark ix. 24. We must take notice of anything Christ hath wrought in our spirits, that we may implead our interest on all occasions; for if we yield to despairing hearts in times of temptations, we are gone. Therefore say with Job, If thou kill me, I will trust thee,' Job xiii. 15. Lie at Christ's feet; if thou wilt damn me, so it is, I will lie here, and wait here. For if I have not present audience, I shall have it. God waiteth to do them good that wait for him. He will try our spirits, whether we will take a seeming repulse; therefore we must, as the woman of Samaria,† grow on Christ, and catch at his words, Mat. xv. ; and as the servants of Benhadad, who retorted on Ahab presently, Thy servant Benhadad,' 1 Kings xx. 33. And as we must implead our interest, so we must improve it in the whole course of our life, and in all conditions whatsoever. If we have any loss or crosses, yet the soul can say, Christ is mine, and I am Christ's. Though a man taking a journey lose things of less value, yet if he hath a pearl left him, he is content, for he hath that that will make him a man. * Qu. 'distrustful '?-G. † Qu. 'Canaan '?-ED.

6

And therefore be not much disconsolate for any crosses. They cannot take away my Christ, my promises, the comforts of the Spirit. I have a Christ, and in him all that shall be for my good.

Improve it in all opposition of flesh and blood, hell and the instruments of hell, Satan and wicked men. They are mine enemies; but if Christ be my friend, it matters not. Christ can make our enemies our friends.

And all things are ours if we be Christ's. We have a general charter. Things to come are ours, life ours, death ours; and therefore if we be Christ's, make use of him.

As it is baseness of spirit to rest in anything in the world but Christ, so it is baseness of spirit for us that are Christ's to be dejected for anything in the world. We have the treasure, we have the mine. We have the sun; what if we lose a beam? We have a spring; what if the stream be dried up? If Christ giveth us himself, it is no matter what we lose. But we are sure of him, for in life and death we are the Lord's.'

6

And therefore let us hence answer all objections. Oh that we should have such grounds of comfort and stability, and yet make no more use of them! If these things were fresh in our thoughts, nothing would discourage us.

Quest. If you ask, How shall we know in particular that it is so indeed that we are Christ's?

Ans. 1. I answer, If we have given ourselves to him by a contract of our own, if we be married to him. You know marriage must have consent of both parties. Those that give not themselves up to Christ to be his, they are not his. They that live under the power of any sin against conscience, as their Lord, that love anything better than Christ, and will not part with it for Christ's sake, Christ is not theirs, for they be engaged another way.

Ans. 2. Again, If we live to Christ, we are sure we are his; if we do not live to Christ we are not his. If Christ be ours, as the life which we live is his, so our course of living will be to him. We shall direct all our courses to him, making him our last end; and therefore, if we will know whether we be Christ's, what is the scope of our lives? what is our aim? If so be that Christ may be glorified by me, I am content to part with anything, with life itself, I may know that I am Christ's. He that will not deny all, that hateth not father and mother for my sake, is not worthy of me,' Mat. x. 37. Self-denial, and hatred of all things in comparison of Christ, argueth an interest in him. Therefore it is a great deal of grace, and the soul is much subdued before it can say, 'I am Christ's, and Christ is mine.' For when sin and other withdrawings from Christ are to be deserted, first, there is much ado in the understanding.

Have I reason to do this? Well, if my judgment say it is good, yet my will saith it is better to have my will than to yield to God, though I hazard the ruin of myself. Oh this is a fatal, naughty disposition, and a sign of ruin; yet the reputed happiness of many men consisteth in their chief misery.

Again, Good things first coming to the judgment are there repulsed. But if they come to the will, there they be more opposed. And then the affections make a stir and bustle, love and hatred, and engagements to worldly things, and all to hinder our claim and interest to Christ. But he must be set up in place of self-love, before he can say, 'Christ is mine, and I am Christ's,' and that is an hard matter. Therefore let us consider what our aim and scope is.

In a word, if we be Christ's, undoubtedly we will side with Christ. Who is on my side? who?' saith Jehu, 2 Kings ix. 32. In ill and doubtful times Christ's calls are for a party, and calleth out, Where is my party? who standeth for me ? who owneth Christ and his truth and doctrine and good ways, honesty, and religion? Who is on my side? saith Christ. Why, I am for the Lord, as in the prophet Isaiah, saith the soul that can own Christ. Ay, Christ will own us, we shall own him; if we be ashamed of him, he will be ashamed of us at the day of judgment.

They that for hope of preferment and to be somebody in the world can cross their own consciences, and Christ in their consciences, by doing that which by his Spirit he telleth them is naught ;* are they Christ's when they set up self as an idol above Christ, and side with the world and the flesh against Christ?

Again, He that can say in truth of heart Christ is his, and he is Christ's, he will solace himself, delight himself, and live upon this comfort. It is a rich claim, and there will be spiritual wisdom where there is this interest to implead and improve it. It is not given to lie dormant, but grace is given with it to improve it, and live upon it. All that is Christ's will please him that hath Christ. His truth is sweet to him; the Lord's day, the Lord's work, the Lord's servants, the Lord's ordinances, whatsoever hath the stamp of the Lord, it is sweet to him, because he is the Lord's, and the Lord is his.

This is contrary to the disposition of that generation that can cunningly despise persons and causes, if they see anything in them opposite to their own base courses and lusts.

But above all, where Christ is any man's in truth, the Spirit of Christ is in that man's heart, a witnessing Spirit and a sanctifying Spirit. The Spirit will witness an interest, and fit and sanctify the soul, as a gracious vessel for Christ's service here, and for glory hereafter. And though the Spirit witness not so loud that he is Christ's, yet he may know by the work of the Spirit that Christ is his; for the Spirit frameth him to a connatural disposition to Christ, and all that is Christ's. They love his ways and government. A gracious man would not be under another government than Christ's, if he were to choose. He hath made his choice indeed; but if he were to choose he would have Christ's government, because he findeth a sweetness in it, and a suitableness to the dignity of it. A man never findeth himself more himself than when he is most gracious.

Carnal men, though they submit to outward means, yet they cast away the bond of Christ, they cannot endure the yoke; but they that are Christ's have a connatural disposition to the government of Christ. And they complain to Christ of other lords, Other lords rule me,' Isa. xxvi. 13. This lust reigns in me: Lord, subdue it; claim thine own interest; let nothing rule in me but thy Spirit. I am weary of my inclinations to this and that lust. And so there is a conflict ever maintained.

To stir us up, in a word, to labour to be more under the government of Christ, and to get assurance of it, let us consider, if we be not Christ's, whose are we? There is but two kingdoms. If Christ rules us not, the devil and the world must rule us.

And what kind of subjection is it to be subject to our own lusts? to a damned world and to Satan? Is it not to be ruled by our enemies, and base enemies? Our lusts are baser than the devil himself. For the devil is a substance, and ruleth by them. Now who would be willing to serve

That is, 'naughty' wicked.-G.

an enemy? nay, to be a servant of servants, to be under these tyrannical enemies, restless enemies, that do encroach upon us more and more? and all the fruits we have by their service is shame and grief at the best; and shall we serve those that will pay no better wages? Yet this is the condition of all that have not Christ for their Lord. They serve some base lust, and Satan, a tyrannical lord, that instead of better rewards, punisheth them with eternal destruction; so that they serve him with the price of their own souls.

I beseech you, seriously consider of it, and put this quære to your souls; I have lived in such and such a sin, but what is the fruit of it? The best is shame. If I am not ashamed here, it will end in eternal shame. So that it is a sweet thing to be under the government of Christ. It is utile dominium, a dominion for our good.

And lest we should be discouraged, take heed of all temptations that withdraw us from the love of Christ's government, because our nature is opposite to this yoke. If they seize upon us, we shall be great losers by them in our reputation, and in much of that comfort which otherwise we might have gotten.

Beloved, you should lose nothing by Christ. What we lose for his sake, we shall gain in peace of conscience, in grace, and in this world too, if he seeth it good. No man ever lost by the service of Christ. Let a man lay beginning and end together, and tell me if he hath gotten anything by serving his lusts; for God payeth him home here, in much terror of conscience, and crosses, and losses at the end, besides hell hereafter, though at first he enjoy some seeming comfort.

And therefore lay it as a principle, that God's service is the best and and most profitable service.

Obj. Ay, but it appeareth to the view of the world that they that stick close to Christ, and will disclaim all for a good conscience, fall into this and that misery.

Ans. 1. First, The reason is, because they be not good enough. It may be they be negligent in the service of Christ; and therefore God will purge them, and make them better, and will try their graces, that they may know themselves the better.

2. Secondly, One main end is, indeed, Christ will suffer his to be exercised with this and that affliction, that he may have glory in his servants; that the world may see he hath some that are content to lose something for his sake; that will part with anything, and break with any man that they may please the Lord.

3. Thirdly, If we serve Christ, he will speak to our consciences that it is not in vain to serve him, howsoever things fall out in the world. I confess there is a mystery in Christ's government, which we must take notice of. We can give no reason why his enemies should so reign, and his church be put under hatches. Only in general we know, that all this, in conclusion, shall serve for the church's good. 'And all shall work for the best to them that love God,' Rom. viii. 28. God is all this while a-working the church's good and the enemies' ruin, though we see not the mystery of Christ's kingdom.

I beseech you, labour to make a good use of this; get under Christ's government, and when flesh and blood shall put up a petition, or suggest anything, give it a non placet, deny the petition; say, I am Christ's, and I owe nothing to any but to Christ; therefore not to sin or myself. All my debt is to the Spirit, and to Christ. Therefore I will 'sow to the Spirit,

VOL. V.

X

not to the flesh,' Gal vi. 8. I am bought with a price,' 1 Cor. vi. 20; my liberty cost Christ dear, therefore I will die honourably, rather than prostitute myself to any base courses. Thus we should have high thoughts of ourselves. And upon all temptations suggested to us, make use of this consideration, that we are not our own, but Christ's.

NOTES.

(a) P. 291. Men are as their aims are. Noble spirits have noble aims.' Again we are reminded that Sibbes was a contemporary of Shakespeare. This instantly recalls Vincentis's exquisite words :

Spirits are not finely touch'd

But to fine issues.'-(Measure for Measure, I. 1).

Cf. note b, page 247, and note c, Vol. IV. page 58. With reference to the former, it may here be added that the 'little Latin' of Shakespeare probably sufficed to make him acquainted with Cicero, de Offic. lib. iii. c. 21, where the same sentiment occurs. Perhaps this is Sibbes's reminiscence.

(6) P. 291. Benè vixit, qui benè latuit.' A proverbial memorial of the Lord's frequent hiding' and retiring of himself. Cf. John viii. 59, from which and parallel passages the Fathers and Puritans are never weary in inculcating the above lesson. This apophthegm was used very touchingly by the saintly Philip Henry under the shadows of his Ejection' from Worthenbury. In his straits some of his friends urged him to revive his acquaintance and interest at Court, which it was thought he might easily do. It was even reported that the Duke of York, a playmate of his boyhood, had inquired after him. But he heeded not the rumour, nor could he be induced in any way to ask for royal favours, remarking, My friends do not know so well as I the strength of temptation, and my own inability to deal with it. Qui bene latuit, bene vixit. Lord, lead me not into temptation. Cf. the well-known 'Life,' and an interesting paper entitled 'The Family of the Henrys,' in Evangelical Magazine, April and May 1863.

(c) P. 303.-' Deo servire, est regnare.' This is one of the watchwords of the Schoolmen.

(d) P. 303.—' Quanto subjectior, tanto liberior.' This is only the saying of note c in another form.

(e) P.304.-Therefore Lactantius saith well, "Religion is the true wisdom." Cf. his De Vera Sapientia, throughout; and is also found incidentally in his De Falsa Sapientia.

(f) P. 305.- Whatsoever cometh, he is in utrumque paratus.' The legend of the Johnstone arms (Scotland). 'Nunquam non paratus ' is another form of this saying. (g) P. 315.- Not afraid to die to him, as one said of himself.' One of the blessed commonplaces of the Martyrs, e. g., Polycarp, Ignatius.

(h) P. 315.- We must not be servants of men . . . no mancipium alienæ libidinis.' The philosopher is Aristotle.

G.