When a Christian is all in passion, all in joy, all in fears, or in grief; why, what is the matter at that time ? What thonglits hath he of his eternal estate '? of the fading condition of these things '? lie is forgetful and mindless. And therefore let us labour oft to keep our souls in a heavenly frame. And to draw to a conclusion, let us learn to value ourselves. If we be Christians, as we all profess ourselves to be, value ourselves. It is a poorness of spirit for a Christian to over-joy, or to over-grieve for anything that is worse than himself. Ai-o not all things so, that are here, if wo bo Christians indeed ? If we bo not Christians, the very toads and serpents are better than blaspheming and filthy creatures, that are opposers of God's ordinances ; they are better than such wretches, as many among us. The devil is almost as good as they ; such arc next the devil. The earth they tread on is better than they. But if a man have grace in him, all the world is inferior to him. What weakness of spirit is it therefore, and emptiness, to be put ofl' with over-much cause of grief and sorrow for an3-th:ng below that is meaner than ourselves, for anything that is fading, when we have a condition that is not subject to fade "? And therefore oft think of our dignity in Christ ; think of the motive here ; * brethren,' think of that as well as of the fading condition here. If we would wean ourselves from these things, oft think of the eternal estate of a Christian, that our thoughts may run upon that much ; and then upon the frail condition of all things below, that we may be taken off from them, for two things mortify -:- a man.
The taking off of his affections from that they are set on, and to set them upon that that will fill them and satisfy them to the full; if a man do that, he doth that that a mortified man should do, who is in this world, passing to a better.
To conclude all with this.
All tilings here in this uorhl are subordinate to a farther end. And let us consider therefore that we use them as that w^o lose not the main.
All the contentments of a traveller are subordinate in the way to his journey's end. If things como amiss in his inn, will ho quarrel with his host that he hath not a soft bed ? He will think, I am going, I shall have bettor at home ; and these lead mo homeward. So all things below are subordinate helps to better. Shall we make them the main ? Shall we make all things subordinate to them as worldlings do ? subordinate religion to worldly things, and make all things contrary ? They do not ' grieve as if they grieved not ;' but they hear as if they heard not. They receive the sacrament as if they received it not. They pray as if they prayed not. They speak of holy things, and do them, as if they did them not. But for other things they are drowned in them. This is the policy of Satan, that labours to bring religion to be subordinate. So that if men can be religious and have the favour of such a one, if he can be religious and be great in the world, he wiU ; but if religion itself, and the standing for it, hinder their aims, away with it ; they will rather be hollow than stand for a good cause, because they have not learned to subordinate things to the main end. And the reason is, because they have not grace and heavenly wisdom to teach them in what place things should bo valued ; what is the main, and what ■^ That is, = make a man dead to such and such. — G.
THE SPIRITUAL MAN S AIM. 0 /
attends upon the main ; and thoroforo they take by-things for the maiu, and the main for the by. Indeed no man is wise but a sound Christian, and he is wise for his soul, and he is wise for eternity. But what is this for the sacrament ? To cut off other things, it is this.*
Ai-e these things perishing food, such as wo must leave — vain and empty things ? Will not this therefore make us seek the main — the food that endures to everlasting life ; and labour to be in Christ more and more, labour to cherish communion with Christ, that evcrlustiug bond ? What is the sacrament but the food of om* souls, om* everlasting manna, that will continue for ever, and make us continue for ever ? Christ, if we have him, he continues for ever, and he makes us continue for ever too. And there- fore considering that all things else are vain, I beseech you let the con- sideration of that that hath been spoken be as ' som* herbs ' to make the passover, to make Christ relish the better. Oh ! Are all things vain, and shall I not labour to have my part in that that shall never die, in him that is my husband for ever, and my Lord for ever ? Shall I not labour to strengthen mine interest in him that hath all good things in him ? What if all the earth should fail '? If I have communion with Christ, I have all. If I marry Christ, I have all with him. All is my jointure, if I have Christ once : ' AH things are yours, if you are Christ's,' 1 Cor. iii. 21-23. If I have Christ, what can I want ? Let this strengthen my desire to come to the sacrament. Christ is the food of the soul ; all other food the sweetness of it is gone within a quarter of an hour. The sweetness is gone presently, and the strength within a day or two, of all other food that we take. But this food, Christ, the food of the soul, Christ offering himself unto death, and shedding out his blood, and giving his body to be crucified for us, this food feeds our souls to everlasting life. We cherish our faith in the assurance of the favour of God to everlasting ; the sweetness, the strength, and the comfort of this food endures for ever. And therefore, considering that all other things are food that perisheth, labour for that that will feed us to everlasting life. And then we shall make a right use of the altera- tion and change of all things.