804 THE cntllSTIAN's END.
was freed from all base dependence on the favour of Pharaoh ; nay, he esteemed the reproaches of. Christ better than all the riches of Egypt,' Heb. xi. 28. And that makes men's stomachs inwardly to rise against Chris- tians, because they be not men to serve times and turns. They will not prostitute their consciences and religion for any man's pleasure ; whereas other men, though naturally never so stout and strong in parts, yet having base aims, and hearts fastened to the world, will debase their very natures, and when their end cometh in competition with honesty, they love it more than goodness. As Christ telleth the Pharisees, 'You cannot believe, that seek honour one of another,' John v. 44.
This is it that maketh a Christian better than his neighbour, because he hath a better aim. All other men have narrow spirits, whose hearts are not filled with the enlarging spirit of grace and of Christ. But the course of the children of God is a course contrary to the stream of the world. Let others take what course they will, it matters not ; they will look to themselves. It is good for them to draw near to God, and to be guided by his Spirit. A Christian seeks communion with him that is all in all, with an infinite good, with God in Christ, and Christ God-man, and happiness. Another man is straitened in his afi'ections to some particular good, that is meaner than himself, which maketh him a base-spirited man. He that enlargeth his heart to seek out a condition that is larger and better than himself, is both wise and happy. One would require no more to Christianity, but to have sanctified judgments, that God is God, and Christ is Christ, and the word is the word, and rules that cannot be denied are true, unless he will be an atheistical beast below himself. And therefore Lactantius saith well, ' Keligion is the true wisdom ' (e). Let a man be judicious, and he must needs be a Christian ; the necessity and excellency of it standing upon such undeniable grounds.
Obj. Oh but I shall lose my reputation, saith the doubtful heart of man, and be counted a fool. I shall lose my friends and contentment, if I come to be religious and serious indeed.
Ans. These be idle objections, as if they were not in this kind better in religion than in the world : as if God did bid us to our loss, as if Christ bid us follow him to our disadvantage. Surely no ! He is Lord of heaven and earth, and can recompense us in this world. But what is all pleasure here to the pleasure of a good conscience ? What is friendship here to communion with God, and friendship with Christ, and the protection of angels ? What are riches to him that is the fountain of all riches ? Did not Moses know what he did, when he forsook Pharaoh's court ? or Paul, when he said, ' to be with Christ is best of all ?' Philip, i. 23. Did not Abraham know what he did, when he left his father's house and followed God, though to the giving up of Isaac, whom he knew God could raise up again, he being all-sufficient ? Heb. xi. 19. Perhaps I lose a friend, or petty j)leasure, or contentment, but that was but a particular good, serving for a particular turn only. But instead thereof I have God, that is all- sufficient for all turns, that is near to me, and never nearer than when I deny anything for his sake. A man hath never more of God than when he denieth himself most for God ; for in what measure we empty ourselves of love to any creature, in that measure God fills the soul with contentments of an higher kind. We have within that particular good, which we parted with ; and we have peace and grace, which is incomparably above it. Think of that, and it will be an infinite encouragement to live to Christ.
And therefore take these rules. Seek the end in the means ? I can
THE christian's END. 805
have Clirist my end, m}- riches, pleasures, friends. It is well. But if I can- not have my end with these things, away with them ! When they be gone, the end will remain, Christ will continue, though they leave us. We may enjoy anything here, if the main end can be enjoyed with them. If not, let us be willingly stripped of all, for we shall be stripped of them by death. God hath enough. He hath all things at command ; and hath wisdom enough a thousand ways to provide, that we shall not be losers by him, no, not in this life.
Consider then what it is to give ourselves to the Lord. When we give ourselves, we give all things else with ourselves. ' They gave themselves to the Lord,' 2 Cor. viii. 5, and then they would easily part with their goods, as the apostle saith.
But we will never give ourselves to the Lord, till we consider what he hath done for us. He hath given himself wholly for us ; left heaven for us ; denied himself for us ; made himself of no reputation for us ; became a worm and no man, a curse for us. And in way of requital we should answer him, with giving ourselves and all we have to him. This is to be a Christian to purpose. Christ hath given himself to me, and therefore I will give m}^ goods, myself, my life to Christ, that is, in affection and pre- paration of spirit, though not in action. And in action too, when he calleth for them. I am not mine own ; he hath myself. And fructus seqaitur fnndwn. He shall have whatsoever is mine. If he call me to suffer losses, crosses, disgrace, or death itself, welcome all. I am his : and therefore whatsoever is mine is his. And it is no more than he hath done for me. He went so low, that he could not be lower, and be God. He hath advanced my nature as high as my nature could be advanced, by union with his person ; and he will advance my person to heaven. And therefore the martyrs were willing to part with their lives. They ' loved not their lives to death,' as Christ's phrase is. ' He that loveth his life shall lose his life,' Mat. x. 39. ' My life is not dear to me,' saith St Paul, Acts xx. 24, so ready was he to resign all for Christ.