AT the writing whereof the body of Paul was under the restraint of bonds and im­prisonment, but never was the soule of this blessed man more then at this time enlarged; his soule was happy in a double enlargement. First, in that of spirituall ioy, secondly, of spirituall desire. His ioyes were so abundant, that hee expresseth them neare twentie severall times in this no long Epistle; never made he so frequent mention of death, bonds and dissolution, as in this Epistle, nor ever made he more frequent expressions of Di­vine joyes and comforts; now he exhorteth the Philippians (for he had of this oyle of ioy for their lamps also) to rejoyce, Chap. 3.1.4. to rejoyce alway, and againe to rejoyce; The thorne was at his breast, and never sang he so sweetly as now; Chap. 4.4. He had a fountaine of joy in his soule, which the scorching season of a prison was not able to dry [Page 2]up; Oh the power and effic [...]cie of the supplies of the Spirit of Je­sus Christ! Phil. 1.19. How able are they to pose the cruelties of men? There is still as much in Iesus Christ for us; his comforts are im­parted, not impaired; a prison cannot keepe him more out now then in Pauls time. He still loves to feed his people through the grate, and when hee sends them a great journey of trouble and [...]derling, to bid them once and againe, up and eat: and will the Lord keepe us from soul-straitnings? what matters it how strict and close the confinements of our bodies are?

For the largenesse of Pauls desires, they were not in this Epistle employed for him selfe as prisoners wishes commonly are, but for the Philippians. His own miseries lose themseves in the fears of theirs; his only griefe was that of compassion; throughout all this re­joycing Epistle I find him weeping but once, Chap. 3.18. and that was from ap­prehensions of their dangers. Chap. 1.23. His desire of benefiting their souls could have made him content at one time almost, Si dives quispi­mulieri pauper­ [...]ulae dicat, Ingre­dere tu ad pran­dium me [...]um, sed quem gestas in­fantulum relin­que for is, quoui [...] plorat et moles [...]us est nobis, nunquid faciet? nonne ma­gis eliget jejuna­re, quam exposito pignore charo sola prandere cum divite? ita, &c. Bern. Serm. 12. in Cant. Verse 19. to stay a while longer from Jesus Christ, and (as Bernard speakes of another) ra­ther to stand at the dore a begging with his children in the raine, then to goe in and feast with Iesus Christ himselfe, and leave them without. Oh the excellency of a publique Spirit! Tis not limited or confined within the bounds of selfe concernments. Oh the greatnesse of a Soule widened, with desires to advance the Kingdome of Iesus Christ! Pauls zeale in this respect puts him upon contriving some way of making a supply of his necessitated absence from the Philippians; what he could not doe by himselfe, he desires to doe by another, even Timothie, him hee promiseth to send as a living Epistle to second this other, so as Iesus Christ might be advanced, hee cares not by whom it were, whether by himselfe or another. He was willing to stand in the crowd and be hidden, so as Christ might stand upon his shoulders and be seen [...].

Paul being about to give a Omnes has vir­tutes de Timo­theo praedicat ut majori [...]um reve­routla cum prae­ [...]entom ex [...]ipi­ [...]. [...]ane. in loc. Commission to Timothie for this purpose, sends first a commendation of him. Hee commends him from his carefulnesse of the Philippiuns state. [...], from his holy solicitousnes, the word importeth a soul-cut­ting care. 'Tis then happy with the Church of God, when they who are employ'd in it, have endowments sutable to their em­ployments, especially that of caring for soules. Ministers must [Page 3]not then bee without care when they are to enter upon it. How unfitly are many Congregations in this distracted England called Cures? many there are that cut the soules of their people, few that cut their owne soules with caring for their people; Timothie had within him a soul-diving care for the Philippians state.

This care in Timothie toward the Philippians, Paul commends for its sincerity, its naturalnes; [...]. He careth for your state naturally (saith he) that is, heartily, truely, not paintedly, appearingly, artifici­ally, Non necessita­tis vinculo, sed voluntatis ob­s [...]quio. or (as some) willingly, not constrainedly; Timothie was not a Minister in title, in dignitie, in coat, in cloth, but in truth; hee had the heart of a Minister in him; hee was not a Praelate in shew, and a Pilate in heart, as Bernard complaines of some in his time; Bernard. there was in him Genuinus germanus affectus, a reality of inward and hearty affection toward the Philippians; he was carefull natu­rally, sincerely.

This sinceritie of Timothies care Paul commends from the ra­ritie of it; I have none, faith hee, like-minded, equally-hearted to Timothie in this cause of Christ, I have divers Ministers with me, [...]. but onely one Timothy, the rest are far inferiour to him in integri­ty, and of a lower forme in Ministeriall fitnes to be employed, hee is the most choicely spirited man that I know in all If Peter were now at Rome, the Papists have little cause to boast of him, rather how doe they disgrace him, in saying was so? O triste et f [...] dum Elog [...]. Cal [...]. in. [...]. Rome; I have not his fellow left when hee is gone, Paul had no regard to his owne private losse of so precious a companion; he had but one, and he too was deserving, and receiving from Paul the love of a father, yet part with him he will if the Church want him. O self-deny­ing soul! how dost thou shame those, who boasting that they suc­ceed in the place of Apostleship, are (were at least) yet so farre from the grace of it, that if Philippi had beene in their Dioces, would rather have taken away from Philippi an hundred Timo­thies and not have left one, then have sent one to Philippi, though there had beene a hundred by them desirous to goe? 2. Paul to make the Philippians value Timothie the more, tels them that such Timothies were very rare a motive likely to be prevalent to move respect to Timothie. The rarity of godly Minister [...] height en [...] the esteeme of them. Oh that the times wherein were live were not too sad a proof [...] hereof! When our Timothies were rare how fre­quently were they beloved? but now they are by the blessing of [Page 4]God in greater abundance (in these parts) how commonly are they loathed? And this is occasioned by the plentie of their labours, under which cost of a good God we grow more luxuriant and rank in weeds, more propense to libertie, pride, contentions, and contempt of Gods so familiar Dispensations, even to the taking up the old trade new drest; I meane a siner spunne persecution. Take heed, if raritie be a meanes to procure love to Ministers, the Lord may soon remove from you these now (as they are counted) Antichristian burdens, and by their raritie teach you to esteeme them; I scare your madnesse must be cured by keeping you in the dark, and that with shorter and courser fare too. Paul endeavours to heighten the Philippians esteeme of Timothy, by declaring the unusualness of such Timothies; I have none equally minded, &c.

Paul gives the reason of this raritie in the 21. vers. the words that I chuse in my following discourse to insist upon; What is the cause that there are few or none besides Timothie that regard the things, the state of the Church? because others seek their own things, therefore not Christs things. Their affections are full flood earth-ward, selfe-ward; therefore ebbing heaven-ward, Christ-ward.

All seek] He speakes not of those that had made an open de­fection from the faith, totally forsaking the Apostle, as Hymeneus, Philetus, &c. but of those who were Brethren and fellow labou­rers: Nor yet doth hee intend that simply all these were so neg­lective of the things of Christ, as that there was not one but Timo­thie that regarded the Church; for there was Epaphr [...]ditus and others who did regard them, but the word [All] is here to be ta­ken as els-where, & in common speech it is used, that is, not as im­porting its full extent, and as it is most comprehensive, but as im­porting the generalitie, the many, the most; so when Paul speakes as if all the Cretians were evill beasts and slow bellies, Tit. 1.12.13. So we [...]ay, Nusquem [...]uta sides [...]nem [...] castu [...] in Italia Om [...]es in Hispa­ [...]ia superbi. he must be understood as speaking of the most; the generalitie of the fault, causing an expression of universalitie. All, almost, or for the ge­neralitie seek their owne things.

Seek] The word signifieth an eager and studious prosecution and desire, by way of enquirie after any thing; (as Mark 12.12. Luke 11.18.) sometimes also the requiring or exacting of a thing; ( Luk. 12.46.) here 'tis taken in the former sense, and im­p [...]rts a too [...]ager immoderate prosecution of our own things, not a lawfull subordinate endeavour to preserve our selves and ours, so [Page 5]as to advance Gods glory thereby, but an immeasurable vehement out-going of affection after our own things which we make our aime, and end, and scope in a way of oppositnesse even to the things of Christ himself when both come in competition.

Their own] Or things for themselves, and that belong to them­selves, and here they are to be understodd of bodily comforts, as riches, health, pleasures, &c. Luk. 19.12. though Christ cals these anothers (Luk. 16.12.) & those onely our own which are our souls, Grace being the [...], your own, spoken of in that place, and indeed spirituall blessings onely deserve this title of our own, because they are onely qualified for that part of a man, that is the man, the soule, and they onely continue. Other things, the own things spoken of here being rather our Carcasses then our own, & they shall have others to own them ere long; but in regard of our civill propriety in them among men, and in regard of the opinions of carnally minded men, using and desiring them as if their souls could be satisfied with them, as also own them always, these folicitously immoderately regarded things are called our own.

Not the things of Iesus Christ] What he had called the state and things of the Church in the fore-going verse, he here calls the things of Iesus Christ, in regard that Christ hath a true interest in the Church and all that belongs to it. The Church is his Church, Esa. 63.19. John 10.3. Eph. 5.17. her grace, glory, conditions, all his.

Not] That is, Comparatively to Timothy; they were not e­qually hearted to him for the Church, not that they did simply throw off all care of the Church; but their owne private proper profits and interests did so take them up, that they had not at that time hearts suited to so difficult an imployment for Christ; To seek the things of Christ is to make the glory of Christ principally in our ay [...]es, to employ our parts and endeavours chiefly for advan­cing his Honour, preferring him to all our private conveniences, or exigences, to make Christ the scope of our life: so Phi. 1. Phil. 1.21. To me to live is Christ. Contrarily, not to seek him is not onely not to regard him at all, and purely to throw off all looking after the things of Christ, but not to seek them in the first place, and not to propound them as our chiefe end, but rather to undertake employments seem­ingly for Christ, but intending principally our own benefit, honour, case, &c. more then the things of Iesus Christ.

The words of both the verses thus opened, those of the twenty first verse, which I shall onely insist upon containe a proof, and an aggravation of a fault more lightly touched in the foregoing verse, by occasion of Timothies commendation: The fault was Carele [...] ­nesse of the Churches state; the Apostle amplifieth it here th [...]e wayes.

First, by she wing what it was to be carelesse of the state of the Church; t'was to neglect the things even of Christ himself: it is a considerable person that is neglected with the Church.

Secondly, by she wing how or upon what ground these things of the Church came to be neglected; it was by reason of the seeking their own things, it was a very inconsiderable ground upon which they were so careles of the things of the Church.

Thirdly, by she wing the generality of those that were so careles and neglective of these things. All, saith Paul in a manner all, by f [...]r the most seek their own things, &c.

Or we may observe two things mainly considerable in this o [...]e and twentieth verse, Division of the words.

First, a fault or offence described.

Secondly, the generablitie of the delinquents or offenders.

First, 1. Part. the fault hath two branches: First, a positive branch, They sought their own things. Secondly, a negative branch, not the things of Iesus Christ.

In the first, the positive, first, here is an act seeking, there is eager­nesse.

Secondly, an obiect, their own things, there is unworthinesse.

In the second the negative branch; there is first, the kinde of [...]ffence, it was an omission; the state of the Church was neglected, o [...]itted, not the, &c.

Secondly, the d [...]gree of it, or the aggravating and heightning of it, the things o [...]s of Iesus Christ were neglected in the neglect of the Church.

Thirdly, the cause of all this neglect necessarily implyed, it was in regard of following inordinately their own things.

The generality of the offenders is to be handled under severall considerations. 2. Part.

In prosecution of this second division sundry fruitfull observati­ons in every branch would offer themselves, 1. Part. as, from the first part [Page 7]the offence as considered, first, in the positive branch, 1. Branch of the 1. Part. the seking their owne things.

First, observe as this eager act of seeking was bestowed upon things that were licita non inhonesta, owne things permitted by God to be sought after, that wee are very liable to offend in lawfull things. Observation.

Secondly, as these things were privata non publica, their own private, not the Publike things, Obser. that it is a very ignoble temper of soule for Christians in times wherein the Publike wants them, to regard immoderately their owne private affairs.

Thirdly, as these things were dissimulata non manifesta, things sought underhand; no man professing or seeming to seek his own things, but the contrary the good of the Church; Obser. that it is ordina­ry, but very discommendable for Christians, under pretence of seeking the things of the Church, to regard mainly themselves and their own things.

So from the offence considered in the negative branch, not the things of Iesus Christ; first, from the kinde of this offence, 2. Branch of 2. Part. it being an offence of omission, we might observe that it is a sin not onely to persecute the Church, but even not to labour the prosperity of it. Obser.

Secondly, from the aggravation of this neglect of the Church, it being a neglect of the things of Iesus Christ, we might observe; Obser. first, the propriety and interest that Christ hath in his Church, and the things of it, they are the things of Christ himself; as the Church it self, so her Grace, Glory, Conditions, Officers, are all his.

Secondly, that this interest which Christ hath in his Church, and the things thereof, doth much heighten the offence of neglecting the Church, in regard it imports, first, a neglect of a service wee pre­tend to advance, all making a shew of serving Christ. Obser.

Secondly, a neglect of a service that deserves our regard by rea­son of its honour, safety, sweetnesse, advantage.

Thirdly, Aneglecting of him that was so loving and industri­ous in seeking of us.

Fourthly, A neglecting of his service who will one day call us to an account for it.

Thirdly, from the cause of this neglecting the things of Christ, Obser. it is observable that the seeking our owne things, binders the seeking of the things of Christs.

The second part of the Text, viz. the generalitie of the offend­ers, contains a threefold respect. 2. Part.

First, Obser. to Paul, in whom it notes sorrowfull resentment of this fault, and courage in reproving it.

Secondly, Obser. to Timothy, by whom it notes commendablenesse in differing from the generality.

Thirdly, Obser. to the self-seekers; who were brethren and fellow­labourers; in whom it notes the discovery that difficul­ties make of pretenders to Christ and his things.

But I shall in this first part onely prosecute the last particular in the second branch, viz. the cause of the neglect of the things of Christ, and in that the forenamed point which the context compared with the words themselves, clearly shew us was the Apostles scope; all the other particulars before mentioned in a manner naturally fal­ling in with it in the through handling of it; It was this, The seeking of our owne things will hinder us from seeking the things of Iesus Christ. Proposition.

In the prosecution of which point I shall proceed, First by way of Explication.

Secondly, of Confirmation.

Thirdly, of Application.

There are three things which want Explication.

First, First, the Pro­position explai­ned, by shew­ing what kinde of seek­ing it is that hinders the seeking of the things of Iesus Christ. what kinde of seeking our own things it is that will hin­der us from seeking the things of Iesus Christ.

Secondly, what things of Christ they are that will be hindered by seeking our own things.

Thirdly, wherein the hinderance stands and doth consist, that will follow this seeking our own things.

1. What I meane by seeking our own things.

2. What by the things of Christ.

3. What by the hinderance or neglect of the things of Iesus Christ.

First, what I meane by seeking our owne things. All kinde of seeking our owne things will not hinder us from seeking the things of Christ. Cura, di [...]igenti [...]. There is a lawfull and an allowed seeking our owne things; A diligent, Christian, providentiall labour in looking after them, 2 Thes. 3.10. 2 Cor. 12.14. 1 Tim. 5.8. is by the Scripture commanded and commeuded, there be­ing no repugnancie at all betweene it and seeking the things of [Page 9]Christ; Aliqu [...] m [...]do quarere quae sua sunt, non pugnat [...]um illo quod est quaerere quae sunt Iesu Christi. Quarenda quae sunt Christi sed non negligenda quae sunt nestra, Zanc. in loc. Nimiam solict­tudinem probi­bet, operationem jubet. Aug. A Christian is not exempted from all kind of socking their owne things, which as they are to be sought for from God, before we labour for them upon the earth; so must wee labour for them upon the earth, when we have sought them from God; Are wee hungry? we must not sit still till miraculous showres of Manna raine downe upon us; Are we thirstie? we must not wait for God to cleave the Rockes into Cups, and give us water thence; Are we desirous of c [...]oathing? we doserve to go naked if we will stay till the Sheepe resigne their coats to be our garments; What then? what kind of seeking is it that a Christian must shun as hin­dering from seeking the things of Iesus Christ?

First, it is a seeking our owne things with an [...]iety of heart, with distrustfulnesse of Gods promise and providence; such a seeking as wherein we depend not upon a father to seeke with us and for us, and to be carefull of us. When we cast not the burdensomenesse of our seeking upon God, when wee are not like the sheepe that followes the Shepheard for food, but like the Lion alway roaring and raving, as if there were none to provide for us; when as we are cutting our soules with care; Matth. 6.25. [...]. Luk. 12.29. [...]. Ne in acre va­gamini [...]ogitati­onibus vestris. Pisc. Hosea 12.8. Calv. H [...]mines applandunt sibi. Mar. 10.24. Iob. 31.24. Psal. 52. [...]. when we are alway of a doub [...]full [...]oubled minde for these own things, as Christ speakes; when we hang in suspence for the event of our enquiries, and are like Me­teors in the aire tossed up and downe, hîther and thither, at the pleasure of every blast.

Secondly, the seeking our owne things with the beight of raised expectation to sinde comfort and supplies and sufficiencie in them, hinders from seeking the things of Iesus Christ; when wee thinke of our owne things above what they are; when wee regard our health, wealth, honour, &c. as if there were no other heaven but these, and no other hel but the contrary; when we blesse our selves securely in the hopes or possessions of them, and trust and confide in them, as Christ speakes, Mar. 10.24. Making gold our con­fidence, trusting in the abundance of riches. lí a man thinketh these things to be something, when they are nothing, he deceiveth him­selfe; they all say to a man they are not the things wee lo [...]ke for, they point to God; if wee regard them with the height of hopes, and firmness of dependencies, wee shall neglect all of Je­sus Christ.

Thirdly, the seeking our owne things with [...] and un­limited [Page 10]eagernesse in going out after them, when the heare i [...] for upon them, and sold unto them, there being no moder [...]tion to held the raines of our industrie, wee being carried not with the g [...]tle gales of indifferencie, but the furious winder of vi [...]dence; this kind of seeking also hinders from seeking the things of Jesus Christ; Tantum s [...] est qr [...]ntum si [...] ex­ig it natura in suo genere con­servandae m [...]dus. Aug. when wee doe not exevcise our limbes, but cra [...] out sinewes [...] them, not dip the tip of our rod in tasting the honey o [...] profit, ple [...] ­sure, honour, &c. but thrust it in even all over, and engulph and swallow up our selves in matters of se [...]fe [...], going be­yond what is enough for our calling and condition; resolving to have these things, what even they cost us; as the Apostle speaks of some, 1 Tim. 6.9. who will berich; who will through five and water, and diffi­culties; armies of these shall not hinder them from the water af­ter which they thirst.

Fourthly, The seeking our own things unleas [...]nably, bastowing houres upon them that are due to other things, is a seeking which makes us neglect the things of Iesus Christ, when weroh the [...] of her opportunities, pil [...]er from God, clip the Sabbath, our Pray­er [...], Religion, the Church and Cause of Christ; when the senlofeth here, 2 Kings 5.26. that so it may gaine upon our owne things: which we will seeke through Christ in his Saints, and cause requires the contra­ry; Is this a time, said the Prophet to Gehazi, to receive money and garments? So might Paul have said to these tender delicate brethren, that were so unlike to Timothie; Is this a time to minde case, and rest, and safety, and selfe? such a kind of seeking our own things, must needs hinder the seeking the things of Iesus Christ. I have done with the first thing that I propounded to be [...]pened, viz. what seeking it is that hinders us from seeking the things of Iesus Christ.

The second followes, 2. Bran [...] of Expli [...]tion. Secondly, the point opened, by she wing what things of Christ Self-see­king hinders us from seeking. 1. It hindred fró seeking and re­garding Christ a himself. what things of Christ this self-seeking hindereth.

1. This caused a neglect of Christ himselfe when he was here upon the [...]th; even to an earnest soliciting him sometimes to de­part out of their [...]sts, Matth. 8.34. Sometimes it made people fearefull to acknowledge him, Iohn 9.22. At other time [...]openly to [...] him; Twas this that derided him in the [...] Pharis [...]s, Luke 16.14. Twas this that persecuted him in the Ruler [...] Twas this that [...], M [...]. 19.2 [...]. Danyed [Page 11]him (so far as it prevailed) in Peter, Matth, [...]6.30. That bewayed him in Indas, Matth. 26.47. That conirived his death in the chief Priests, they were wholly bent upon presetving their owne place and their nation, Iohn 11.48. Twas this that conde [...]ned him in Pi­late, Luke 23.24. In a word, it made his whole life, a life of neg­lect, and 'twas the reason why Christ came to his owne, and his owne received him not. His owne sought their owne things.

Secondly, Inordinate self-regarding hath ever caused and ex­pressed a neglect of Christ and his things, 2 And from seeking the things of Christ in his servants. in mens cariage toward his servants; What was it but this which made them accounted the burdens of the earth, the wondermen? of the world, the plagues of their severall ages? they were against selfe, and selfe in every man was against them; Twas seeking their owne things that made Diana's worshippers so loude in their out-cryes against Blessed Paul; Acts 19.28. that made Peter and Iohn threatned for that miracle of mercy; that imprisoned and abused the Apostles; Acts 4.18.5.40 [...] that ston [...]d S [...]ven for feacre of suffering a change in old and owne customes; that moved Herod to kill James, Acts 6.13.7.59 [...] Acts 12.3. and endeavour the murder of Peter. Self-regarding was the winde that ever raised stormes against the servants of Christ; at the best it made them lookt upon with neglect and contempt, it made people fearfull to accompa­ny with them, or ioyne to their Societie; Acts 5.19. or if some did goe so fa [...] as out ward Compliance with them, yet hath this self-regarding caused squint-eyed aimes, and secret resolutions upon occasion of difficultie to forsake them. What but this hath neglected Christ in his distressed members, often denying reliefe to them, 1 Sam. 25.11. T [...]ties dixit me t [...]; meum, [...] tandem [...] fe­cit siant [...]. st [...]rving Christ in his Saints? Was it not this that made Nabal branded with the name of a churle, and caused that unkinde deniall of Da­vias slender request; Shall I give, saith he, my bread, my water, my fi [...]sh, &c.

Thirdly, This immoderate regarding our own things, From seeking the things of Christ in the cause of Re­ligion. hath neglected the things of Christ in the cause of Religi [...]n. What but this kept Meroz back from helping the L [...]rd? What, if not this, detained R [...]nben among the sheep-folds, to hear the bleating of the [...]ocks, when the cause of God was in [...]copa [...]dy? Judg. 4. Chap. [...]. This t [...]ed D [...]n to his ships; This shut up the hearts and hands of the men of S [...]ccoth and Pennel against the Fai [...]ting bodies of the pur­ [...]ers of Gods and his [...]hurches [...]. 'Twas the seeking [Page 12] their own things that would have cursed the Church by B [...]l [...], Numb. 22. disturbed it by Cora [...], Dathan, and Abir [...], N [...]. 26.9. and 16.3. that abolished the purity of worship out of the kingdom of Israel by Jeroboam, 1 King. 12.26, 27. that hindered the full reformation of it in Jehu's time, 2 King. 10.19. that retarded the reformation after the Babylonish-captivity, Z [...]ch. 2.7. Rom. 16.17. In a word, all the home-bred distractions, and divisions, [...] the unsound opinions, sidings, half-reformations, sinfull limitations, to go thus far, and no farther, ungodly bredths, which people have indulged to themselves, wretched allowances of grosse sinnes, and errors in some, though persecuting the appearances of them in others; all these, with infinite more, have self-seeking in the Church for their source. This hath been ever the Tine [...] babet damnum, non sonitum. m [...]th of the Church, Amariss [...]ma mea amaritudo in moribus domesti­corum pax a pa­ganis, ab haere­ [...]cis, sed non a filiis. making up in hurt, what it wants in noise; Sions Still-Destroyer, to which the Church may say, as I [...]phtah to his dangli­ter, I am, and ever was, brought low for thy sake, O self-seeking: and therefore holy Bernard makes it a greater enemy to the Church then the most raging persecutions.

Fourthly, 4. And from seeking the things of Christ in his word, it hinders Mini­sters by making them to be sin­fully silent. Ephes. 6.19. To adulterate it with humane wisedom, [...], 2 Cor. 2.17. [...] semper in fames habit [...] quod mer­ [...]es adulterant. To wrack it for false opinions. Tit. 1.11. Phil. 3.19. 2 P [...]. 2.1, 2, 3. This seeking our own things, neglects the things of Christ in the preaching of the Word; Self-seeking hath made Mi­nisters and people neglect Christ in his Word: For Ministers, it hath made them neglect the Word, sometime by sinfull silencing some truthes, and un worthy face-fearing; A sinne, (so ready to creep into the Pulpit) that Paul desires the Ephesians, Ephes. 6.19. to pray it down, even in himself; At other times by corrupting and adulterating the truth with sinner-soothing words (as wine with water) not the words of wisdome, but the wisdome of words, as Paul speaks, 1 C [...]rin. 1.17. all this while, they speaking three words for themselves, for one in the behalf of Christ; Some­time again Self-seeking hath corrupted the preaching of the Word, by putting Ministers upon perverting it, for the upholding of impious opinions, gainfull to the purse, and hurtfull to the heart; thus the Apostle speaks of filthy lusre, that made some preach things which they ought not; [...]arthly mindednesse in o­thers, that caused enmity to the crosse of Christ, (I conceive the Apostle means, their preaching the Law in a way of opposition to Christs satisfaction:) Covetousnesse and desire to make mer­ [...]h [...]ndise of souls, puts others upon bringing in d [...]able heresies; [Page 13]At other times, self-regarding hath put Ministers upon preaching the Word, who are altogether uns [...]full, and unprepared, To adventure upon preaching it unpreparedly. work­men that may well be ashamed, never trained up to handle their spirituall atms, not like those [...]ilfull Beni [...]ites able to shoot at a hairs breadth, though too like them in being left handed; Iudg. 20.16. atten­ding to, and preaching of exhortation, but unable to meddle with doctrine, though God commands both; tormenting the most in­nocent Texts, making them speak what they never intended; 2 Tim. 4.2. Vid. Cal. in loc. dealing with the Scriptures as Chy [...]ists with naturall bodies, la­bouring to extract that out of them, 2 Pet. 3.16. which nature never put in them; wounding the Scriptures with their own weapons, and making them (Vriah-like) carry letters for their own de­struction.

Nor hath the Word fared better from self-seeking hearers; 2. Self-seeking hinders people from seeking the things of Christ in the word; hereby they contemn the threatnings of it. Deut. 29.19. Hos. 12.7, 8. Luk. 16.12. Per hoc quod amant coguntur ad hoc quod vi­tant. Greg. 1 Tim. 6.9. 2. The com­mands of it. Ezek. 33.31. For how have they disregarded all the administrations of it? what have its threatnings been in allages to them but empty cracks? do they not blesse themselves in the saddest denuntiations of it? placing their prosecutions of their own things as a skreen between themselves and Gods wrath; These they were that evermore despised and derided the sharpest Sermons; instifying themselves because haply men had nothing to say against them, hardning their necks though oft reproved, if the threatnings be severe they care not, they will on in their pursuits, though the Word tell them, hell, and destruction, and perdition be in the way.

For the commands of it, they will perhaps give them the hearing; but though the Ministers be al [...]vely song, and a pleasant [...]ice, and one that can play well on an instrument, yet their words they will not do, for their hearts run after their covetous inquiries; and the Apostle Peter, 1 Pet. 4.2. gives the reason in that place, where he implies that the lusts of men are flatly opposite to the will of God: A heart s [...]t upon seeking the world, gives that de­portment to the Word, which Abraham gave to his servants who [...]id them stay behinde a while, Gen. 22.5. till he and his sonne had gone to sacr [...]fi [...], but then he comes again unto them: so these (if they can spare so much time) will for an hour in a week bid their [...]arthly enquiries stay till they have heard what their precise in­structer will deliver, but then they'l after ward make up their con­strained in [...]ission with a more [...]ager prosecution of all the ser­vices, [Page 14]and [...] of self [...] They who [...] not [...]e bo [...]nded in their affections, by the [...] of health or [...]nength, or [...], or honour, shall we think that these will be restrained by precep [...] Gods own immediat [...] Bal [...], Num. 22.22. how fr [...]itlesse was i [...] up he gets him betim [...] in [...]he morning, as if his bed had been at full of thorns as his soul; add though [...] and again, these [...]ruell thirstings break through [...] of di [...]iculti [...]: What be [...]efit received Ind [...]s from him [...]or his words, who was in his life a visi­ble Sermon, as well as was his doctrine an audible Sermon against self-seeking?

But perhaps the co [...]fo [...] and promises in the word of Christ may finde better entertainment with self-seeking hearers; 3. The com­forts and pro­mises of it. Non invideram Deo coelum s [...] Luk. 14. Convivae invi­tantur ad coelum & saturantur in terris. Concisam & in­forment creatu­rar [...] b [...]nitatem quae divinae est vestigium dili­gunt & ad [...]rant; august [...]m ill [...]m, original [...], ime­gram & pul­cherrima [...] con­tem [...]unt. Nier. Litura placet, sed vivum & lim­pidum archety­pum non delectat. no, their carnall palats relish none of these delicacies; these things are [...] Aquavit [...] offered to one in a swoon, who shuts his teeth the harder against it, by how much the more he wants it: what are the precious [...]ings of [...]er [...]ity to him, but warm clothes to a dead c [...]casse? Would God but grant him (as [...] read of one that pro [...]est it in words) a thousand [...] respit, to follow his [...]n things, and to find a certain proportion of honour, wealth, and pleasure, he would not envie God his heaven: D [...]th not Christ tell us, that they set light [...]y, and desire to be excused from the troublesome participation of the Evangelicall Supper [...] their sto­macks are so clog'd with these own things, that the things of Christ have no room left for them; any thing from God pleaseth them more then himself; If at any time they commend the good things of the Gospel, it is not from any [...]ast of swee [...]esse in them, but it is meer [...]ly a commendation upon hearsay, and to comply with the really taken with Christ. There are some hounds wh [...] in hunting make a very loud noise, but it is not from anysent they have of the Hare, but onely in imitation of the rest: A heart eagerly set upon any lusting for self, in all its seeming deligh [...] h [...]ve [...]s, or Christ, or eter [...]ity, findes no true sweethes [...]in them, but [...] rather in his estimate lock upon them as very poor things: It thinks the life of faith, dep [...]d [...] upon a sword [...] to bee [...]ich in reversion, &c. meer empty spe [...]d [...]tions and notions.

The third branch of e [...]phcation.

The inordinate seeking our own things doth Possunt manere in e [...]cle [...]ia [...] sa [...]i­tem animarum curare, &c. sed ita ut m [...] ­i [...]rera babeant rationem sui commodi, &c. Z [...]nch. in loc. not hinde [...] all manor of seeking the things of Iesus Christ; for self-seekers, may be employed in governing, preaching, &c. in the Church.

But it hinders from seeking them, 3. Branch of explication. What hinde­rance of the things of Christ the seeking of our own things causeth. 1. Self-seeking hinders from seeking the things of Christ Inwardly. Exod. 3.2. Ezek. 33.

1. Heartily; inwardly. A self- [...]ker seekes the things of Iesus Christ seemingly, superficially onely; like some men who lifting with others at a burden, it may be make as great a noise, and as l [...]d a cry as the rest, but yet they put to it no strength at all; A self-seeker commonly makes the greatest noise, and doth the least work; his fir [...] is like that in the bush, which Moses saw, making a great flame but not burning at all. Iehu was in appearance a great seeker of God, and reformation, he made a great noise; but his heart was never further from seeking the things of God, then when he was seeking them. He did but act a reformer. The peo­ple that heard Ezekiels Sermons made much out ward appearance of delight in them, but their hearts went after self-prosecutions; A Christ-seeker contrarily is more then he can expresse for Christ; Non magna lo­quimur, sed vi­vimus. Cypr. de pat. hath a heart within whereof all he doth for Christ out watdly, like an Interpreter that reacheth not the emphasis of the originall, cannot fully expresse the love it be a [...]th to Iesus Christ. [...] Lord take it, saith hee, bee it life, limb [...], wealth, &c. and oh that they were better for thy sake!

2. 2. From seeking them solely. Self-seeking hindereth from seeking the things of Iesus Christ solely, and by themselves alone. A self-seeker regards not Christ unlesse his work hath some attendances of honour, wealth, Christus non dulce, c [...]t propter seipsum. Bern. See Hos. 10.11. 2 King. 3.14. Coelum apertum st, & Deum non quaerit, aurum abscousion est & terrae viscera recludit. 1 Cor. 10.30. Phil. 1.18. Valde perse [...] ­rum est sic often­so opere [...] glori [...] qu [...]rere ut de [...] la [...] ­de priv [...] n [...] ­sciant g [...]nd [...]re. Greg. [...]. pleasure; like little children that love not a lesson wherein there is not a gay; Plaine work and service which is not fring'd with honour, wealth, observation of the people, &c. hee goeth about very listlesly: As Eliah said to Aha [...], that if it were not for Ie­beshaphats presence he would not so much as bestow a look upon him; so thinks the self-seeker, were not rewards present, renown present, applause present with Christs service, he would not regard it; see how different this temper is from that of a Christ. seeker: Could Paul but save souls, he regarded not his own profit or name, bee cared not whether that were present or no. A Saint saith as that noble Commander, who being to undertake an expedition of danger [...] and thereupon diss [...]aded, resolvedly answered, 'Tis not necessary I should live, but that the work should be done; and is the work brought about, he cares nor though his industry, fidelity, parts, prudence, all lie hid; nay hee fear [...] to discover them for gra­tifying of self, as Moses parents were afraid hee should be seen, [Page 16]because he was fair, and therefore hid him in the ark.

3. 3. From seeking them comfort­ably. It hinders from seeking Christs things comfortably and with reioycing; The building of comfort is onely set upon the foundation of integrity: A self-seeker is left of God to be com­forted, after employment, by him that set him on work; hee hath an unpacified spirit, in all the applauses, and admirations that he meets with from men; hee can never be quieted from God, that is not employed by God; God hath reserved this reward of joy, onely for his owne service; an unsound crazy heart can never hold that precious liquor. See 2 Cor. 1.12. [...] fo­mentum cordis quo dolor omnís a [...]ceptae levatur iniuriae. Ambr. in Psal. 36. praef. 1 Chron. 29.14. If the service go crosse, the Christ-seeker is comforted by the integrity of his aimes. David was not permitted to build the Temple, yet hee rejoyced at his own, and his people willingnesses, 1 Chron. 29. A self-seeker when he doth effect any thing advantagious to the cause of Christ, leaves all the joy of that service to him that loves Iesus Christ; the one laboureth, and the other enters into his labours.

4. 4. Self-seeking hinders from seeking the things of Christ throughly. It hinders from seeking Christs things throughly. A self-seeker ever sets him self bounds, thus far he will go, and no further, this abuse (is hee a Magistrate) hee will reform, not the other; this man shall bee punisht when hee refuseth the Covenant, not another; He aimes not at the doing the work of Christ to beauty, perfection, and exactnesse; put case, at the first hee endeavours the reíormation of idolatry, prophanenesse, heresies, &c. nay cove­nants too that he will do so, yet if his own end bee served once, and his own way permitted, let Popery, or the worst of abomi­nations go untoucht afterward he cares not; so that his studying for a reformation, is like some Gentlemens study of the Law, into which they desire to get no further insight, then only for the saving their own estates; the employment that is easie and safe he undertakes, Propter Chri­stum & [...] ec­clesiam nolunt magna subire pericula, sed cum Christo volunt esse, coniunctas suas delicias. Zanc. in loc. Act. 20.24. [...] Cor. 10.33. withdraws from another more difficult, like to one that hath an unsound foot, who picks out the softest way to travell in, and if hee must goe in a hard way, there hee hal [...]s; Many acts of Christs service are too high for selfe to carry us upon, too irrationall for self apprehension to submit unto, too dangerous for selfs tendernesse to adventure in; A self-seeker loves not to ingage too deeply, lest he should never come off safe; a heart truely above self is onely above fears, see it in the Apostle Paul; nothing moved him, neither did he account his life deare so as he might finish his Ministerie with ioy.

5. Self-seeking hinders from seeking the things of Christ fer­vently, zealously, with our might: the cream, and floure of our abilities are taken off for self; performances that come not from the heart, are done slightly, and coldly; Psal. 45.1. the tongue will be no ready writer, unlesse the heart be boyling with a good matter; our ser­vices will never be costly, unlesse the heart be full of affection; that's the reason that a self-socker whose souls bent is set for his own things, is so dead, so faint, so listlesse for God. When the spleen swels, all the other parts decay, and when we are much in satisfying self, out services for God are but lean, and thin, and slight: a divided heart betwixt Christ and self, will bee a lazy heart. The eye that should look toward Christ, will never bee sharp-sighted, unlesse that which looks toward self be shut, or ra­ther put out.

6. It hinders from seeking Christs things constantly. A self-seeker wants a principle, a fountain, from whence to issue his services. A standing pool, or a shallow plash of water will soon dry up, so will his goodnesse that wants the heart to feed it. Hos. 6.4. 'Tis onely a friend that loves at all times; hee that seeks the things of Christ for fear of authority, for love of credit, gain, &c. when these cease, his search will cease also. The rednesse of blushing in the face, is soon down again; Prov. 17.17. 'tis that of the naturall complexi­on that onely continues; A man that is high and hot in his servi­ces, will soon bee low, and cold again, if there bee not a holy na­turalnesse, an inward integrity in the soul, for the things of Iesus Christ.

I have done with the third and last branch of explication, where­in the hinderances stand, that the seeking of our own things cau­seth: I come to the second thing I intend in the prosecution of this point, viz. the confirmation.

Every in ordinate lusting after any thing that concerns our selves, takes up, ingrosseth, and menopelizeth, as it were, 1. Reason. Inordinate lust­ing for self takes up the whole man, in what he is, and doth. the whole man, and gives way to it to attend upon nothing but its own sa­tisfaction, unlesse by the way, and so farre forth as its maine drift may not bee hindered: As in the regular and due bestowing our hearts and searches upon God and his wayes, Qui tua ani­mi cententione in unum Deum defertur, in plura studia animum non pert [...]tur. Cal. in Matt. 6. [...]4. there's an affording [Page 18]the whole man to them, and it there be any other [...]eject comes in the way, Non exhibitione ceremoniarum, sed ob [...]ione con [...]upis [...]enti [...] ­rum. Gregor. a Saint that makes God his chiefe end gives it but a slight salute, and so useth it, as if be used it not: Thus it is with those that resign and deliver their affection to the power of any enquiry, or employment whatsoever: of there be any [...] lusting in a way of [...] allow [...], it [...] a gh [...]bi [...]ployes the whole man; Am [...]est qui­da [...] sui e [...]itus, quaedam a se pe­regrinati [...], v [...] ­luntaria m [...]s. E [...]s. Ni [...]r. de arte [...]. as all our endeavors were made for a god, so they [...] make a god, or finde a god; and if so, what can be expected for the things of Iesus Christ, but that they should bee lookt after in the second place, very poorly, if at all, in a way of [...]serviencie to self, and at the allowance of lust? If honours for our selv [...], wealth, pleasures, revenge, be the end we propound, the whole man will be employed for the accomplishment.

The understanding will undervalue any thing else in compar [...] ­ [...]on, 1. The under­standing. it admire [...]that highly which the heart is set upon, ra [...]sessub­lime estimates upon it. Quisquis amat ranam, ranam putas esse Di [...] ­ [...]am. O [...]hinksit, had [...] this, or that, I were made for over; [...] thinks there's no other heaven but wealth, and honour, things sutable to the corrupted faculty.

For the will and affections, 2. The will and affections. they will bee employed about the prosecution of the thing principally sought after, [...]ither wealth, or honour, or the like; that thing will he [...]isous spirit [...], the wings of the af [...]ctions will bee so besmeared with it, Quando dulces­ [...]it mundus, ama­ [...]s [...]it Deus. there will be no soaring God-ward. Hee'l grow bitter when the world is sweet; and there is such a twisting, and [...]nt wining of the affections within one another, that all will be entangled about that object which is principally pursued; the ioy in pleasing it self with it if o [...]ained, [...]. the desire in craving it if wanted, the hope in expecting it if probable, the anger in overcomming if re­sisted, the grief in lamenting if removed; And what's now left for the things of Iesus Christ?

The thoughts they will bee busied with, 3. The [...]oughts. and buried in selfe-employments; God being not sought, hee will not bee in all the thoughts; Psal. 10.4. the thoughts of remembrance, of contrivance, enquiry, will all bee set upon these own things; these will onely busie the brain. The thought [...] are like a mill, alway turning, and the affecti­on of love throws in the grain and seed which they grind; if it therefore bee set upon self, what but self and own things can bee [Page 19]put into the thoughts; the afflictions of Ioseph will be forgotten, the welfare of Ierusalem, the safety of Sion will bee uninquired into, these own things will take up all the thoughts.

The tongue which speaks out of the abundance of the heart, 4. The to [...]ig [...]e. will altogether talk of earthly prosecutions; as what kinde of goods fill the shop within, will hang upon the stall without; so if the hearts searches be for self, the tongues enquiries will be so too; Earthy and speaking of the earth are put together; Ioh. 3.31. so if there bee self-seeking, speaking for self will follow. The hand of the Clock doth but shew how the wheels go within. An unsavory stomack will not send forth a sweet breath; earthy hearts will send forth a breath in common talking, like to the breath of dying man, sa­vouring onely of the earth: Where then will bee the tongue for the things of Christ, the directing tongue, the encouraging tongue, the commanding tongue?

The actions will bee employed, 5. The actions. and steerd according to the motions of love. A self-minding-man will do nothing for Christ; If self have withdrawn the heart, 'twill wither the hand toe. There will be no contributing hand for Christ, or his truth, or his members, commonly 'tis employed in receiving onely; If it parts with ought, commonly it comes by constraint; it gives as a nar­row mouth'd bottle sends forth water, with a muttering; If the Law will enforce nothing, truly conscience will bestow nothing; If any thing prevaile with it, 'twill be death, then perhaps like a poor mans box, when broken, a self-seeker may afford somewhat; when the cause of God craves his assistance, where's his helping hand? he had rather the Church should for ever stick in the mire of miserie then lend her it; never will he stretch it forth, though to the raising up the poor fainting Spouse of Christ; He is so worn out, and wearied in self-employments, that Christs things must be neglected; hee burns out the taper of his strength, wealth, parts, in doing his own works, when Christs things are to be done, the candle's out.

Thus you see this inordinate seeking our own things, takes up the whole man, in what hee is and does. That's the first Reason. But,

Secondly, It takes not onely in him and of him up all; 2. Reason. but all [Page 20]this unweariedly, The prosecuti­ons of lusting for self, are in­cessant. uncessantly where 'tis allowed, there is an en­larging without measure, therefore called [...], an effusion, a rushing out of lustings, an aestus like the foaming or boyling of the sea. Quitquid pro­pon [...]tur tanquam finis quaeritur [...]ulla adhibita m [...]sura. 1. Pet. 4.4. Es. 55.2. Oblitus Dei vo­luntatem occupas, non imples; [...]reaturae non sunt ad occupandum volumatem, sed ad [...]uvandum memoriam. Ad­monen [...] mentem, non satisfaciunt [...]mori. These sinfull searchings can never be caried to any thing in w ^ch they may rest, therefore they will be alway in motion; for though there be not enough in the things they follow to satisfie them, yet there is enough perpetually to entice them. Desires and search­ings are like numbers, one can never goe so farre in numbring, but there may be a number named beyond it, and above it; so there are ever more remaining desires, a reserve of desires (as I may say) in the heart, fresh supplies new raised, whensoever any old ones are cloyd or clogd; (for so they are rather then satisfied) It may be said of these lustings, when wee endeavour to fill them, as 'twas of the Israelites, when the Egyptians endeavoured to suppresse and destroy them, they grew the more in numbers and strength, the more they were oppressed. God whose commands t [...]nd not to the impoverishing of the body (as Chrysostome saith) hath al­low'd time and employment, and wealth sufficient for needfull provisions, nay sometime for delight, and as God saith to David, If this had not beenenough, thus and thus could I have done for thee [...] but a man that alloweth himselfe in his lusts and prosecutions for self, breaks over the hedge of sufficiency into the wide Common of excess, and there loseth himselfe. Oh the prodigious unwearyed­ness of a man set upon any searching for self! the carkass, the in­strument may be worne and wearied out, but the lusting is never tired, ther's a weariness perhaps of service in the members, but none of command in the Law; so the Prophet, Th [...]u art wearied in thy way, Es. 57.10. yet saidst thou not there is no hope; though thou art out­wardly tired in the prosecutions of lusts, yet thou sayest not, Ise give over, my hopes are not yet at an end; thou still dreamest of sa­tisfaction, and therefore wilt go on with wonted madnes; [...]upis [...]entia non senes [...]it. A lust out-lives its facultie; concupiscence never groweth crazie in the weakest body, if the facultie could, lust would still rise up early, lie downe late, [...]ab. 2.6. lade it selfe with thicke clay, how ever 'tis still wish­ing, woulding, seeking these owne things; what time is now left for the things of Iesus Christ? Qu [...] [...] vi [...] [...] viati [...]um. not so much as the dregs of sicknes or old age, for the lust is still strong and young, and craving, when life is ending.

Thirdly, The inordinate allowance of our industries in self-servi­ces, Reason 3. Lusting for self, is directly op­posite to the things of Christ. Mat. 6.24. must needs hinder us from seeking the things of Iesus Christ, in regard of the oppositnes and repugnancie betweene our cravings and searchings, and the Worke and will of Iesus Christ, the one with­stands the pursuit of the other. There can be no serving these two opposite masters; if one be loved sought, the other will be loathed; inordinate affection drawes one way, the will of Christ another; like the two women that were pleading for the living childe be­fore Solomon, but with this difference, the things of Christ, and self, both plead, but neither will admit of a division, a parting of the height of our enquiries; Phil. 3.19. there can be no accommodation be­tweene inordinate inquiries, and Christian. Enmity to Christ is in seeking these earthly things; they are like two balances, if the one goe up, the other goeth downe, the serving of Christ and of our owne bellies cannot stand together. Rom. 16.17 [...] It's impossible to looke heaven-ward and earth-ward at the same time in this spirituall sense. Self-enquiries like the womans disease in the Gospel, bowes us downe to the earth, the seekings of Christ require eleva­tion. When the Moone is at full its directly opposite to the Sun, when our hearts and enquiries are fully set upon selfe, they will then oppose Christ; Indeed tis not impossible to doe our owne things, or to delight in the blessings God bestowes upon us, Nem [...] potest p [...]r­tiri affect [...]s. Qu [...]squis se in servitut [...]m divitiis tradit, Deo se emancipe [...] necesse est. Calv. in 6. Mat. and at the same to seek Christs things too, but then the maine aime and scope of the heart will be for God, and our other desires, and de­lights will be onely in a way of subordination and reference; as put case, Abrahams steward when he was in the journey had faire weather and uninterrupted passage, and pleasant rode, these might have delighted him, and these he might before have desired, but yet not so as to take off his minde from the maine end, for which Abraham sent him forth, but so as hereby he might be the more enabl'd to do his Masters busines; God ownes not services which have not him for the maine scope, at least which endeavour it not; the inordinate seekings of selfe are opposite to those of Christ; Christ may have many seekers, but these seekers cannot have many Christs. 3. Application. 1. Inference fró the premises.

The sinne and misery of a man enthralled to any one lusting for [Page 22]selfe, 1. Vse. He is 1. unser­viceable to Christ. In mundo super­fl [...] qui hono­rem Dei non quaerit. Lzek. 15.3. he is detained from doing any thing for Iesus Christ; he is a meer useless Drone, a Cipher, a Mute, a Nullitie; Certainely, a Supersedeas from serving Jesus Christ, would bee to a gracious heart the greatest burden in the world; This is his condition that is a slave to himselfe, he's like the branches of a Vine fit for nouse in building a house, meet for doing no work, good for nothing but the fire; he is a meer broken Idoll, a vessell of no pleasure, no wayes fitted for the Masters use; hee is one that diverteth himselfe from the scope to which God directs him, one that is drawne from the use agreed upon in heaven; (nothing in the creature being or­dain'd for it sel [...]e, as light in the sunne, water in the well, both are for man, and man for God.) When he is about these owne things, he is in Gods account as if he were doing nothing, as Christ tells his Disciples, they had hitherto asked nothing, because they had onely desired worldly greatnesse, Iohn 16.24. honour, promotions, &c. So they that give over themselves to these selfe employments worke nothing, seeke nothing; This would be a hell to a Saint, though it deserved not another to follow it. But then to leave all the things of Christ even for lusts sake, this greatens the miserie; if it were for somthing els, neare as good that a man neglected Jesus Christ: If for another Christ, another Master that could love him as dear­ly, use him as kindly, provide for him as plentifully, reward him as liberally, employ him as nobly; 2. A slave to his lustings which are 1. Very many. Multitude of Persecutions. Quam multos babet Dominos qui unum non babet! [...]. Ti [...]. 3.33. 2. Very vile. Hab. 2.6. Home ad m [...]talla damnatus. the wonder of wretchednes were not so great: But in not seeking Christ, know O man (if thou do'st not rather unman thy selfe by leaving thy God) that thou ad­dictest thy selfe to those searchings and servings that thy owne lusts impose upon thee, thy lusts which are in number many, thou must be pester'd with many satanicall swarmes of them, when thou forsakest one Lord, all haling and tugging thy soule to diffe­rent, and (in a sort) oft times opposite employments; among which thou art but Pila diaboli, the devils Ball, which he by thine owne lustings tosseth hither and thither.

Thy prosecutions are vile and low, and unworthy they are the ladings of thy selfe with thick clay, wallowings of a swine, where­as they might have been the workings a Saint, nay an Angel. Thon art one that invites lust to enter upon the goods of God himself, [Page 23]one that appropriates to that abomination what is dedicated to a holy use, worse then Belshazzar carousing in the golden vessells of the Temple, or one who digs in a dunghill with a golden spade. God hath bestowed a vessell, a spirit of gold, admirable abilities and endowments, and these are at the devotion of lust, upon which are bestowed Wells that they never digged, vineyards that they never planted, a soule, and endowments that they never cre­ated.

1. Sam. 5.5. Aguosce digni­tatem tuam Chri­stiane, & factus consors divina naturae noli te in tantam vilita­tem deijcere. Vbiar [...]orist [...] antiq [...]us pr [...]mo co [...]taneus homini cum voluit esse si [...]ut Deus? Cohaeres Christi, collega Angelo­rum, congaudet socictatipecorum, Dei gremio & dulci amplexu se abjungit. Nier. Praepostera pati­entia. Mend. Privilegio quo­dam patientiae honoramus dam­na nostra ad­versus nos. Nunqua [...] liber a compodibus que s [...]mper in crime­nibus. Greg.The Philistines would not suffer the feet of men to tread upon that threshold, upon which their but fictitious and supposed Deitie had fallen, but thou admittest that which is baser then a toad, nay a devill (Satans excrement, as Bernard calls it) to trample upon that excellent nature which God assumed, which is capable of the di­vine nature here, and of participation of the presence of the great God to eternitie; thou goest as farre beneath thy selfe, as a King doth in stopping an Oven with his Robes, or in shaking hay with his Scepter. When a Saint is taking a turne in the Ivorie Palaces, hath his heart and head busied in and for heaven, and walks even hand in hand with Angels, and is busied in the employments of Christ, then is a sinner toiling in the vile drudgerie of lust, he is by a preposterous patience a true slavish Cham, a servant of servants, an embracer of a dunghill, nay, a slave to that which God did ne­ver make, that is now invited to destroy his creature.

3. Very tyran­nicall. Deus est centrum quietati [...]um animae. P [...]git amor ex­tra alveare su [...]m. Isaiah 50.11.And these prosecutions are as cruell and tyrannicall, as they are vile and abominable, ther's never any peace in them. The Bee ne­ver stings but when out of the hive; nor the affections but when out of the embracements of Iesus Christ, this is thy portion to lie downe in sorrow; every employment for lust is an affrightment; no peace from God but in the service of the God of peace. All sear­chings for self are Both in their employments which are bitter. And incessant. soul-scratchings, they are thornes to rend the spirit, which God hath interwoven in every service of lust; the uncertaine profits and pleasures which thou aimest at, are but ap­pearing huskie goods, but the evils which necessarily attend, are true and reall evills and troubles.

What shall I say of that incessancy of toile which thou under­goest in these workes of crueltie? It's a true speech, Peccator nun­quam feriatur, this cager pursuer of any inordinate lusting keepes [Page 24]no holy-dayes; when he is upon his bed of Downe, then hee is pierced with these thornes of distraction and care, An tu hunc ho­nun [...]m seli [...]m vocas, qui in su­am mo [...]tem fort is est? cui pro [...]en­tuum fallax um­bra prae [...]entiam aeternas congre­gat causas malo­ram? quis bea­tam d [...]xerit va­lidam in su [...]m ingulum dexte­ram? Nier. Ultrix miseri­cordia. Bern. Vo [...]o Domine irascaris ira qua corrigis devium, non qua extrudis de via. Aug. he caries a fur­nace of tortures in his breast: 'tis true, sometimes Satan gives (and God in justice permits) a dream of joy, a little of some­thing like contentment, in the hope or acquiring of some vaine gaine, or pleasure: but these are but sick slumbers; how cruell must those sleeps bee, which are upon the knees of a Delilah? and poured upon thee by an enemy? What-ever seeming good thou at tamest in this way, 'tis but an angry mercy, thou usest it as a meer bribe to the arests of conscience, which one day never­thelesse will do his office: The raw-flesh that is laid to the Wolf in the breast, will not alway last, and when 'tis devoured, then that living disease gnawes upon the tortured patient; All thy profits, pleasures, honours, do but while-away, and neither truly intermit, nor to be sure, abolish thy sorrows; there's the root of all vexation in thee, departure from God in Christ.

And though thy very work bee a dismall punishment, and a sufficient torture in the apprehension of a Saint, yet the wages of all these out-goings of soul from thy God, shall be punishment even to the height: All those honours, And after their employments, in respect of their wages. gaines, or pleasures, for the sake whereof thou hast toyl'd and drudg'd so much in this world, even to a neglect of Christ, will all leave thee, (had there been as much pains taken for Christs things, they would have followed thee) as Absaloms Mule did him, Vitam nostram centies potius op­ponere debemus, quam brevem nes [...]io quot dic­rum usuram timi do filentio redi­mere. Calv ep. Quisque seipsion prae Deo amat, nec seipsum, nec Deum amat. Aug. Per hoc quod aman [...] coguntur ad hoc quod vi­tan [...]. Greg. when hee was hang'd in the tree: How much better will it then appeare to thee, if thou hadst neglected a hundred gains, and undergone as many deaths for the things of Iesus Christ, then by reason of a short and troublesome prosecution of thine own things, to lose thy God and self too? how true then will that speach bee found; Hee that loves himself above Christ, loves neither himself nor Christ? How gladly would'st thou then throw back with Iudas thy thirty peeces of silver, all those gains, which thou perhaps didst get in betraying the cause of Christ? then how wilt thou second Gods condemning thee with self-condemnation for thy folly, in preferring a childish gay before an advantagious con­veyance; In being so deluded by Satan, who though heretofore he (like Solomons buyer) said, 'Tis naught, 'tis naught, Christ [Page 25]and Religion, &c. are nothing worth, yet now he hath guld thy soule of them, goeth away and laugheth at thee. Oh that (belo­ved) you would thinke what dammage it is to lay out your en­quiries altogether for receivings, while you never thinke of being received; none buyeth so deare and selleth so cheap, Sic recipe ut re­piaris. as he that by seeking his owne things, will part with Iesus Christ; my last in­ference will more fully cleare this, I shall not here therefore pre­vent my selfe.

I have done with the first. A second and a more close one fol­lowes. 2. Inference. 2. Inference. The seeking our owne things hath been the cause why the things of Christ have beene neglected in England.

1. The things of Iesus Christ as they respect his servants, 1. In his ser­vants. his Ministers especially, how have they beene neglected? and oh that I could say but neglected and no more! Hath not Christ in his servants and Ministers beene summus Martyr, the greatest Mar­tyr? As Luther once said in respect of the imputation of their sins, Christ was Summus peccator the greatest sinner; may not we as confidently affirme that he hath ever been the sorest sufferer in his saints? Hath not our English soile been dyed with the blood of the Saints of Christ? hath it not bin the shambles of his innocent lambes in Queene Maries dayes, who was the rod upon the back of this poore Kingdom in the hand of God, for his Churches wan­tonnesse under his indulgencies, in godly King Edwards Reigne? since, though the quiet ashes of those blessed Martyrs could not be disturbed, yet hath not Martyrdome risen againe? 'Tis plaine it hath, I, & that sometime even to resistance unto blood; not to doubt but that it was even in the calmer reigne of that cruell Queenes two next Successors, (though it durst not appeare so publiquely, as in Smithfield) hath it not of late shew'd it selfe with an em­boldned brow; should I either doubt of, or deny it, you might aske me whether I am the onely stranger in Ierusalem? nay these things have not beene done or suffered in a corner, not our selves at home, but even all the Protestants in Europe, (and oh that wee had never sent the tidings hereof to America) have with astonish­ment beheld them; who hath not heard of the whippings, In time of Pre­laticall tyran­nie. the brandings, the banishments, and imprisonments of many precious Saints? how frequent was it for a Ceremonie which never searc [...] [Page 26]could get beyond the commendation of a tolerable triste, to de­prive the most learned and godly Ministers of not living only, but all livelyhood, health and habitation, (the beggering their wives and children, and the starving of their flockes being counted but a trifle) and what might be the cause why these things of Iesus Christ went so to the wrack? did Prelats thinke we offer these sacrifices to a dull drie Ceremonie a posture of the bodie, or the table? no there was the seeking of these owne things; higher pro­motions for selfe, more gratious lookes from Superiours, a more glittering attendance forselfe, these things put them upon these furious courses; now Ceremonies and preferments are severed, there are not more forward men in the world (I speake upon knowledge) then many late admirers of Prelacie, to cry downe what heretofore they so eagerly voyced up; But have the faith­full Ministers of Christ beene better used by selfe seeking of late? surely no. Diabolus mutat ingenium, non depouit od [...]um. Satan changeth his colours, never his conditions; now the most strictly pious and couragious of them in times of Prela­cie, who did not (durst not) leave their flockes to flie for more safetie and plentie elsewhere; but stood it out like Davids Worthy against hundreds of oppositions; these (I say) who thorowout the whole Kingdome have been the greatest instruments of pray­ing, weeping, And of schis­maticall fury. preaching, living downe Anti-christ, must now be counted and called the limbes of Anti-christ; no disgraces thought enough to asperse them and their doctrine; But what's the cause of this neglect of the servants of Christ? surely this self-seeking lies at the bottome; Self things. either selfe thinks their doctrine too sharp, their lives too strict, their respect too great, their main­tenance too burdensome, their gifts too eminent, their preaching too opposite to libertie of Conscience, publique exercise of every ones gifts, or the like, sure I am 'tis self that is the Enemy (I write not these things with a bitter, but a bleeding heart.)

2. 2. And in the publique Cause of reformation. In the mana­ging 1. of the wa [...]. Let us take a sorrowfull view of the neglect of the things of Iesus in this present Cause of Reformation, and that will plaine­ly appeare also to arise from seeking these owne things; What if not self-seeking hath spun us such alasting thread of calamities, and made our woes so long lived, not to speake of the hurt it hath done by the professed opposers of Religion, whom it makes little [Page 27]better then devils in flesh and blood, though to speak only of these would haply more please us (men commonly taking honey onely out of the carkasse of the dead Lyon, and delighting onely in re­proofes that meddle not with themselves.) 'Tis self-seeking that hath not been onely the dreyner of our treasures, but the Leech that hath suckt not the bad, but even the best blood out of English veines, the Moth that hath so stilly destroyed us, the rotten tooth, the broken stile of a poore abused nation; self-seeking hath betray­ed our Cities, Forts, Magazines, Armies, 'tis this that hath made a trad [...] of our miseries, Mercatur [...] hu­manarum cala­mitatum. that hath made Commanders over places of greatest Concernment cowardous and treacherous, I, and per­haps somtime hath connived at them too; 'Tis this that hath re­vealed our Counsells, and retarded our Expeditions, coveting for self, revenging for self, ambition for self have done these things, and thereby undone us. Are there not among us those to be found that desire to keep our flames still unquenched, Nescio quo in­ex plicabil [...] mode fit ut quisquis se ipsum, non Deum amet, non se a­met; & quisquis Deum non se amet, ipsevere se amet. Aug. that so in stead of putting out the fire, they may in a common confusion steale the goods out of the house for enriching of selves? If England be buried, may not this be written on her tombe, Self-seeking hath laid her here; 'Tis no wonder that God hath sought us no more, that have sought him so little; had wee sought him, and not out selves, wee might have found him and our selves, but seeking our selves and not him, we lose both; if seeking of Christ had beene here, England had not dyed.

But haply self-seeking hath lesse neglected Christs things, in re­spect of the Church; but here alas I must not renew, In redressing the abuses of the Church. but redouble my complaints; This monster hath aimed mostly at the hindering the things of Christ in that and all it's malice to the Common­wealth, was but in a manner in reference to the Church: what but self-seeking hath retarded the Churches Reformation? the which if advanced, would be so great a burden to malignant self in some, licentious self in others; to whom killing confusion is more welcome then healing order, and all that self might enjoy a latitude, not of Conscience but of sinning, like little children that are glad their mother is sick, that so they might play without con­troulment, 'Tis seeking our own things that opposeth a setling of Government, not withstanding the studies, and prayers, and tears, [Page 28]not withstanding the learned and cleare Convictions, which the godly and Orthodox Divines have expressed. 'Tis this which (yet) doth cavill away our peace and holinesse, our order, refor­mation, and power of godlinesse, and threatneth a necessitie, whe­ther more wofull or wicked (God knoweth) of bearing with all religions. What is it but self-seeking, which makes us who (in my young remembrance) could weepe, and fast, and seeke God against the feares of a toleration of Poperie, now to thinke that it may wel be endured, if separated from tyranny and treason against the State? This it is that would make Covenanting with God, which the godly in all ages used as a meanes to pacifio his wrath, and work reformation of life, a meer politick Character, onely to put a difference betweene our owne private friends and foes. What but this self-seeking lies at the bottome of all those (dam­nable some, distracting other) new opiniós with which the Church of Christ is so pestered? what but this founded and planted them? what but this favoureth and watereth them? did not seeking of self reputation and gaine (which could never have been attained by preaching or printing, 2 Pet. 2.3. good honest old Scripture truths in a giddie age) put the Founders of these opinions upon the first contriving of them? and since can it be any thing els but the seeking praise of men more then the praise of God that makes the furtherers to countenance them more then a godly Minister, who when hee preacheth them downe is not onely lookt upon with neglect, 3. Self-seeking hath hindered the things of Christ. In his ordinan­ces. but with the suspect of Semi-Malignancie? Tell mee now, are the things of Christ in the Cause of Reformation beholding to self-seeking?

Thirdly, the things of Iesus Christ in his Ordinances have been infinitely neglected, 1. In his word. 1. It making Ministers to neglect the word. by seeking these own things. First, Ministers have neglected the Word, as well as people; and all through self-seeking.

For Ministers: They have heretofore neglected the preaching of the Word, Tot quotidie per­dimus quot ad gebe [...]nam, &c. Greg. By sinfull feare. and by their sinfull silence, murthered thousands of soules, But was not self-seeking the cause of self-silencing? some­time self fearing to preach too oft, for displeasing the reverend Father, or his Grace; (holding of ones peace, being then the strongest, though the basest tenure of holding ones living by;) [Page 29]Sometime self seeking hath caused self-silencing, by a wretch­ed necessity of non-residencie; (more places then one, Hoskins: s. Tenu [...]sse silentia clerum? By sinfull non­residing. Inveniar su­perbus, [...]varus, adulter, homici­da, antipapa & omuium vitio­rum reus, modo impii silemii non arguar. Luth. ad Staup. Ut praesint, non ut pros [...]nt. Piscatores de [...]i­marum, non ani­marum. An non limina Apostolorion plus ambitio quam devotio terit? Bern. In vit. Bonif. 3. Quaeritur quan­tum Episcopatus reddat, non quot sint oves. Plat. requiring presence at the same time,) when 'twas said that Ministers labou­red more to fish for tithes, then for soules; and hence principally those termes of disgrace in their severall times, were cast upon them: As peculatores, non speculatores, robbers, not watchmen; praedatores, non praedicatores, theeves, not teachers: This kinde of self-seeking, made Bernard cnmplain in his time, That more am­bition then devotion, employed those that should have been most carefull of the Church; and Platina to say, That they were wont onely to enquire how many pounds they might get, not how many persons they might teach. These men checked sufficiently by the very [...]. name of their Office; and this abuse by Pluralities, as severely reproved by many learned Papists, nay opposed even to eagernesse, in the Councell of Trent, is in part redressed, and the reformation thereof will bee much furthered, when Impro­priations (the more wealthy theeveries of the two, and as some think, the onely sinne establisht by a Law) shall bee suppressed; the neglect of the Word, by the want of which reformation deserving to bee thought with the neglecting of it by Pluralities, to spring from the same root of self-seeking. Nor hath self-seeking caused timerous ones, and pluralists, to neglect the word of Christ, but those also whom it puts upon the Ministery for smal­ler gains; handfuls of barley, and peeces of bread, though their palpable insufficiencie makes them as unfit for one place, as the other were for two or three; these make the Word the scorn of prophane ones, and keep it as a sealed book from the ignorant ones: If these can startle some well meaning people into an ad­miration of them, or into a contribution to them, By entrance upon the Mini­stery ungifted. they never care for informing their understandings, by principling and ground­ing them in the fundamentalls of Religion, but raising by loud voices, and strange gestures, wonderment and passion in their hearers, leave these poor ignorant soules as a prey to the subtill adversary, who taking advantage by their present tendernesse and affrightments, (as Simeon and Levi destroyed the Shechemites when they were sore) abuse and seduce them into wayes of er­ror, and schisme, the blinde guide meane while, who was fol­lowed [Page 30]formerly, no man knew why, is now left no man knows how. By corrupting the word with p [...]ausibility of e [...]pression. At other times self-seeking hath made the Word suff [...]r by Ministers, through their corrupting and depraving of it, some­time with the mixtures of a trifling wittinesse, and an empty neatnesse of phrase, though commonly savouring of as little learning, as edification; they yet seeking rather hereby to please a few silly malignants, then to preach Iesus Christ in power and purity. I [...] sit mibi prae­d [...] [...] non qui [...] plausum sed qui mibi plan­ctum movet. [...]ern. What but self-seeking, hath heretofore turned our Churches into Stages, and Preachers almost into players, when as the Mi­nister who should onely account the tears, the sobs, the groans of his hearers his commendations, was wont to stop (as at the end of his stage) for a humming at the close of every point?

Hath not the Word among us, sometimes been depraved by erroneous glosses, And with er­roneo [...] inter­pretations. tortured by violent interpretations? how fre­quently have men made it speak according to their mindes? not bringing their hearts to the Word, but the Word to their hearts; hath not out of the sweet fountain of truth, the bitter streames of error been made to proceed? are there not some who have laboured to turne these waters into bloud, and to kill those by them, who should have lived in them? Surely 'tis so; the most prodigious heresies pretend to a Scripture, and the worst will be wicked by a Law; But is there not the hand of self-seeking in all this? Certainly this it is that hereby to draw many admirers to self, cares not how many it withdraws from God, and so as it may but be a gainer, cares not though precious souls be the mer­chandize which it puts off for base pelf, T [...]t. 1.11. for filthy lucre, to Satan himself.

But is the Word beholding more to self-seeking people, 2. Self seeking hath made peo­ple neglect the word, by deny­ing sometimes their presence at the preaching of it. then to Ministers? Surely the Word in most places can scarce bee by them afforded audience: There are some who say, they are above Ordinances, ('twere far better if they were fruitfull un­der them) nay that question whether there bee any Ordinances or no? and these are not called self-seekers, but seekers; others that Hanun-like have cut off the Word by the middle, the old Testament; By denying the authority of it in their iudge­ments. and what ever the truth bee, that is urged from that, it is branded with the name of legall, which in their sense is as much as illegall; and the faithfull reprovers of sin, and zealous [Page 31]exhorters to a strict life, are termed but Old Testament Ministers; like Saul, when David was endeavouring to drive away the evill spirit with his Harp, they have this javelin, to throw at the faithfull Minister, when he is most employed in reproving of sin: others there are that haply give the Word their care, and their pen, and their talk, but 'tis easie to see how slight and shallow the impres­sions are, which the Word leaves upon their consciences, By denying the power of it in their lives. and con­versations: They being like some herbes, which Physitians tell us are, though hot in the mouth, yet cold in operation; so these are sometime holy in their tongues, but heathenish in their lives; or like the hill Etna, that casts forth burning coales at the top, but hath at the same time frost and snow at the foot thereof; so though upon occasion their words are fiery, yet their lives, their feet, are little better then recantations of the Sermons they hear, the old solid Christianity, the life of self-deniall, faith and the new creature, being turn'd into a kinde of spruce, slight, notionall, out-side profession; and there must be such a latitude for Christian liberty in discoursing, trading, eating, drinking, passions, antique habits, that some begin to think, people may bee known by these things, even to be professors. But what may be the cause of this new entertainment of the Word? surely this self it is that ex­pects more ease, a milder, and more indulgent religion, such a latitude as may suffice for Christ and self too.

2. For the Sacraments, how are they in most places almost cast off, and forgotten, 2. Self-seeking hath hindered the things of Christ in the Sacraments. 1. The Sacra­ment of the Supper. In Baptisme. By abstaining altogether. and people are very willing to stay without them? that of the Supper being now accounted an indifferent thing: the seldomer celebrated (Popery hath tackt about we see) the better; and for that other of Baptism, 'tis by some esteemed null, fond, and groundlesse, who deride, through ignorance, that condescension of Christ which they should praise with thankful­nesse. What? is self here too? yes. This proceeds from the same root with that, 1 Cor. 11.21. a love of division; from o­thers, an overweening opinion of our selves, and way; or, an admi­ring of a selfe-contrived, and unscripturall sanctity, it being the most pleasing thing in the world to self, to have opinions of out own breed, especially if they teach and plead for holinesse in o­thers; for men may urge that with much credit, and little cost; [Page 32]and that's the reason that you shall observe among people forty discourses of the qualifications of the company they receive withall, for one discourse of the hearts which they themselves should receive withall.

Others neglect the Sacrament in the manner of their com­ming, not in their keeping away, but in comming with little rai­sednesse of soule, dead affections, narrow hearts to entertaine a great good, [...]. not with empty hands to take Iesus Christ in the Sa­crament. What's the reason? self-employments have so fill'd and stuf't their hearts with trash, that there's no room for pearls.

Others come with impure, unclean soules; with no sutable sanctity to a glorious God, to whose entertainment they pretend adventuring like Mephibosheth, who when he went to meet Da­vid, went untrimmed, undressed, unwashed; so these receive with dirty, unwashen hands, lustfull, proud, revengefull, covetous hearts: What's the cause? they come with the same hearts in which they were in their self-prosecutions; they love to go so dressed, as they may be ever in a readinesse to serve self. The wedding gar­ment is to them like Sauls armour to David, too burdensome and heavy, too great a hinderance from earthly enquiries.

I have done with the second Inference, viz. Self-seeking is the cause why the things of Christ have been neglected among us.

A third follows: Wee ought to endeavour the beating down this self-seeking in all our souls; 3. Inference. Direction. this immoderate letting the heart run out in self-searches.

Lay the foundation of mortification deep, Rom. 6.19. 1. Direction. Lay the foun­dation of mor­tification deep. even deeper then ever was thy delight in thy most eagerly prosecuted comforts, not in a meer abstinence from the use of, but in an inward taking off the heart from any thing that may take thee off from Christ. There are many who think, if they leave the pleasure, the out­ward following this or that sinfull gaine, or ambitious promoti­on, that they are mortified soules; alas, what's this, as long as the heart is uncleansed, the affection uncrucified? A man that desires to shun sicknesse, must not onely be watchfull, in keeping himself from the sharpnesse of the ayre, but must remove the corruption of his stomack. If the body be distempered, 'twill catch cold with the least blast; and so an uncleansed soul will be wrought upon by [Page 33]very temptation. The bird which is tied by the legge with a siring to a stone, Non voluptas relinquenda, sed voluntas depo nenda, non ab­scindunt, sed ab scondunt peccata Tert. Quando a me ipso alienabor [...] perdam? Bern. Revelle [...]e ateips [...] ut Deo inserari divid [...] te a teips [...] ut cum creatore n [...]iaris, extirpa [...] a te pessimo ut in om [...] bono radi­ceris. Tu qui om nia relinquere disponis, te qu [...] ­que inter relin­quenda numera [...]e memento. Bern. Nescivit suis par [...]ere, quia [...] no. it [...] perhaps with some strugling gets loose from the stone, to which the string on the other end was fastned, but then flying with the string about her leg, shee is entangled in the next bough shee flies to, more then before. 'Tis not enough to leave the use of this, or that way, or object, unlesse we strive to pull off the string too, the lust that tied us. Never bee at quiet as long as there's this Mordecai in the gate; entreat God to alienate thee from thy self, to root up self in thee, to annihilate what­ever stands up in thy soul, in a way of resisting Christ; though the lot fall even upon Jonathan, let him go; Say, Oh that I could loose my self, to come to Christ! Let the motions of self in the soule bee thy continuall sighing; reserve nothing in it from the stroak of Christ, for if so, provision will at length be made for it, even to a forsaking of Christ, if occasion require; This imperfect aim at self-subduing, is the cause of self-seeking, and very dangerous are these semi-renouncings of self; If there be any lust unsubdued, it will plead its interest, and often so craftily, as there will be no an­swering it, carnall will, evermore having carnall wit, and excu­ses to further it; Let not the blade of the lusting bee snib'd, but let the root be cut up. If thou would'st put out the slame, quench the bottom of it: Levi kil'd his own nearest kindred, because he had killed self before.

Secondly, 2 Direction. Make a right discovery of the delights of Christ. Make a right discovery of the ravishing delights, and the satisfying benefits which every beleever hath in Iesus Christ, who infinitely [...]t-bids all that self is so eager in prosecuti­on of. Behold the comforts of Jesus Christ, in this seven-fold discovery.

1. 1. View them as [...]all. View them as realities, not as notions; Self counts all the things of heaven but empty speculations; A carnall heart saith, Look thee here, behold this pleasure, profit, &c. tast it, touch it, handle it, be enricht with it; a spirit hath nothing for thy body, thy life, &c. for your good things of heaven, they have nothing but empty names; what talk you of the life of faith? you might beg if 'twere not for your land. When Moses was in the Mount, Exod. 32. [...]. and the Israelites knew not what was become of him, then they [Page 34]made golden gods; and thus it is with carnall hearts, they know not what's become of heaven, and Christ; they think they are lost and gon things, and that there's nothing in them, and then's the time to make gold, and pleasure, and honour our gods. Therefore, 2 Cor 4 1 [...]. O Christian, look upon the things of eternity, as reall, certaine things; not opinions, but assertions. The Apostle speaks of things, that are not seen; yet mark, he saith, for all that, wee looke at these things. They are not imaginary, because invisible; look upon them, Heb. 10.34. Heb. 11.1. as being a substance; for so they are denoted, more then once, in the Scripture. I know not how it comes to passe, but these things of self-enquiry have stoln away the name of substance from Christs things; mens goods are called their substance; a wo [...]ldly rich man, is cal'd a substantiall man, &c. where as all these things below, Ioh. [...].36. [...] Per falla [...]ia bona nurad vera mala per fallacia mala ad vera bona. Lactant. Potius som [...]ia­mus quam disse­rimus de coe [...]o. are but shadows, and have onely so much of substance, as they have of Christ in them. Hitherto you have asked nothing, saith Christ, though they had asked ho­nours, and wealth. That which is not, the Wise-man calls them: Therefore when Christ speaks of himself, and his own things, he calls them, things indeed, as if other things were but phantasticall; but here's the misery, wee speake of the things of Christ, as dreames and sp [...]culations; and that's the reason, when some­thing, as wee think, more certaine comes in the way, our hearts are gone.

2. 2. View them a [...] abundant. Gaudtum est si­ [...]entium quoddam appetitus, epulum [...]ordis, mors desi­derit. Pla [...]tum est quiesa volun­ [...]s. View the comforts of Christ, as full, abundant, not as scanty, sutable to all thy exigencies, so that thou needest not goe to any thing here below, to eek them out withall; they are such full things, that they want nothing but wants, and thirstings after them. View them, as able to satisfie all thy longings, to quiet thy wishes, to silence thy desires, to kill thy hunger; able to fill thy soule, Augusta Dei bonitas sun sui­ [...]i Christus. Sola in integritate di­vin [...] bonitatis [...] satiare po­ [...]est apperitus. like the Water-pots of Galilee, up to the brim; no satisfaction but from these comforts. The soul can never say, it hath enough, till it hath an interest in them. It is enough, said old Iacob, Ioseph my sonne is yet alive. It is enough, may that soul say in whom Christ liveth, for whom Christ died; enough though God should give me no more; enough honour, though I should alway be in disgrace; enough strength, though my body [Page 35]bee weak; enough riches, though I bee otherwise in poverty; there's so much of all good in Iesus Christ, Omnium incli­nationum quibus res ad su [...] centus proru [...]nt, debitra re [...] te exis [...]imeo-Fortior sit gra [...]s. tia quam natura-Omnes dispersio­nes inclinatio­num, omnes erro­res [...]piditatum in te congregare [...]ram in Deum conten [...] as. Ioh. Eus. Nier. that the soule owes him all the inclinations, and propensities by which all the things in the world are with greatest vehemencie carried to their severall obiects, centers, and rests. A Christian should labour to gather to­gether all his dispersed and scattered desires, that have run out upon other by-comforts, and fix them alone upon Iesus Christ, who hath the sweetnesse, and the desirablenesse of them all within himself; there's so much in Iesus Christ, that the abun­dance that one Saint receives, can be no cause of repining in ano­other; there's vera [...], so much plenty, that it banisheth envie, Christ is a Beersheba, a well of plenty and satisfaction for all his Saints; our vessels will sooner be wanting then his oyle.

3. 3. View them as perci [...]us, not as vile. De [...]i [...]it se de [...]dmine genera sitatis qui admi­rari al [...]quid post D [...]um potest. Cypr de spee. Ethrici reli­querum mun dum. [...] Omnium rerum colliquata vonustas ad divinam pulchritudirem comparata ri [...]il [...] mundus amat crux mibi sunt, quae mundus reput [...] [...]ucent illis affixus [...]um toto affect [...]. Bern. S [...] hunc mundum tuguriolum Adami, crgastulum pe [...]atorum, ca [...]am brutorum, [...]am adminabi [...]m [...] Deus, quid erit d [...]mus propria & a al Dei? View them as precious, sublime, and excellent, not as com­mon, and drossie. This will heighten thy soule, and put an h [...]ly generosity into it, and make thee count the beautifullest things that self admires, unworthy thy stoop, as Themistocles, who did bid a poor man standing by him, take up a pearl that lay upon the ground, for thou (said he) art not Themistocles. Hee that looks earnestly upon the Sunne, will have his eyes so dazled, that hee can see nothing upon the sudden. Let the eye of thy saith be hold the beauties of eternity, and then other things will not bee coun­ted worthy thy regard; there will be in thee a holy neglective­nesse of them: Thou wilt say to thy self of the most glorious buildings, and sumptuous palaces upon earth, as Christ, upon occasion of his Disciples admiration, of the Temples structure; Are these the things thou lookest upon?

4. 4. View them a usefull, not as idle and unh [...] ­ping. View them as usefull, and efficacious, not as idle, and unhelping; Even in thy saddest houres, able to comfort thee; in thy poverty, to enrich thee; in thy doubts, to direct thee; in thy straights, to enlarge thee: It is therefore by some thought, that the pleasures of the Saints in Scripture, are said to be at Gods right hand, Organon roboris in re­gard of the strength and power (that being the embleme of [Page 36]strength) which God bestowes upon them, to relieve and uphold their soules. Psal. 16. ult. The benefits that God in Christ bestowes, are not such as wee uphold, but such as uphold us: the comforts of eternity are living waters; quick, and quickning, and enlive­ning comforts. The consolations the Apostle speaks of are strong consolations, Heb. 6.18. Psal. 119.54. i. e. strengthening. David speaks of songs in the house of his pilgrimage; when he was farre from friends, they made a supply. [...]ant 2.4. The love of Christ is said to be a banner, an en­signe, to note the courage, and divine valour, which in apprehen­ding of it, [...] [...]am 23.16. a Saint may gather to himself. Ionathan strengthened Davids hand, and so doth Christ his peoples. David comforted himself in his God. Look upon Christ, as able to sustain thee, ca­sting thy self upon him, though all creature crutches were re­moved.

5. 5. View them as those where­in thou hast a propriety not as anothers. Look upon them, as things wherein thou hast a propriety, not as an others onely. Vnite, apply, appropriate the benefits of Christ to thine own soul. A man that views never so much land, or wealth, if he have not an interest therein, will not be thereby stopt in his poorer enquiries, and desires. Christ is never good in a souls account, till it hath something of him; and the more it hath of him, the lesse it seeks in any thing else beside him. 'Tis the owning of Christ, and taking him as thine, that will make thee contented, when thou seest that nothing is thine else; 'tis onely this which can take thee off from earthly-prosecutions. In one Christ, Psal. 16.5. is comprized every scattered comfort here below. Christ mine, saith the soule, and all mine. An union to Christ, easily dis­unites from any thing else. The soul answers the unlawfull offers that the world makes to it of honors, riches, &c. like the conten­ted Shunamite, 2 King. 4.13. when she had offers of Court courtesies, I dwell with mine own Christ, I desire not to alter my condition; my Christ hath all you offer, and much more.

6. 6. View them as present, not [...] distant. View them as present, brought neere; let thy faith pull them even into thy soul: What's the reason that the worlds offers pre­vail with us more then Christs? the world comes with money in hand, we look upon it as neere, we think that God asks too long day for payment; we look not with the Prospective of faith up­on the things of heaven, did we so, we should see them hard by, [Page 37]and a few moneths and yeers would be counted as Iacobs staying for Rachel but a very short time; faith would present them as at hand, and as their's did them, Heb. 11.13. would make us to salute and em­brace them so, although they should be to sense afarre off; faith even now layes hold on eternall life, 1 Tim. 6.19. and views the promises as al­ready performed, and therefore David even when he was crying, Psal. 57.2. and praying, tells us 'twas to that God that performeth all things for him, performeth now.

7. 7. View them as eternall, not as finite. View them as eternall, not as finite; comforts that shall tri­umph over time; so the word, Psal. 16. translated (evermore) im­porteth. Time triumpheth and maketh a spoile of every thing thou canst seek here upon earth, [...] AEternitas q. victoria tem­poris. but Christs things triumph over time; so shall wee ever be with the Lord, saith Paul. There will come a time when as Christ will not say, The poore you have al­wayes with you, and me you have not alwayes; no, me you shall have alway, and povertie no longer; joyes alwayes, teares no lon­ger; fulness alway, hunger no longer; glory alway, shame no lon­ger: oh studie what 'tis to be for ever with the Lord; Ever, Ever! Christ hath made an Act of Continuation for thy joyes, they shall never breake up. The good things of Christ are called in Scripture frequently a treasure; the word signifieth something laid up for afterward; Iesus Christ and his benefits are onely the same, [...]. yester­day, and to day, and for ever.

3. 3. Direction. I have done with the second Direction to beat downe self-searches, which was to take a right view of the benefits of Christ, I come to a third. Labour for a sanctified use of all embitterments or stoppages, in thy eagrest self-enquiries and prosecutions; when the sea stormed 'twas a signe God would have Ionah returne to his work, and leave his eager and unlawfull voyage; Doth God raise any stormes of disgrace, povertie, sicknes, in the following this or that lusting? use it as stoppage in thy course; as one said once, Vix licet vivere & licet fornicari? I can scarce live, and should I be un­cleane, proud, revengefull, ambitious? The heathen could observe that when men were sicke, they would abstaine from former ex­cesses. Looke upon Gods more bitter dispensations, as so many meetings of thee in the narrow way, as he did Balaam to keepe thee from going on in thy eager prosecutions, so many breakings [Page 38]downe of the bridges to hinder thy passage, [...] & [...] pratere­ [...] [...]. use holy upbraiding [...] of thy self when thou sufferest from God. Tell thy gadding soule, thou mayst thank it for all thy sorrows; drive home the naile of affliction further by the self-crucifying hand. Thinke with thy selfe when God makes the things of the world to leave thee, as Ioseph did his Mistris when she would have plaid the Adulteresse; that Gods aime is, thou shouldest not commit spirituall adulterie with the gifts of God, which he onely gave thee for thy servants.

4. 4. D [...]r [...]ction. Moder [...]. A holy moderating of thy lusting out-running heart, in the of­fers and enjoyments of those lawfull objects with which thy lusts have been most taken. Fire the ships if thou wouldst not be car­ried away by them, be watchfull and moderate in lawfull com­forts, use them with a godly jealousie; deny thy self much even of that which possibly thou mayst use well, engulph not thy selfe in pleasure, employments, profits. A ship in the mud is lanched forth with difficultie; so is a mans heart allowing himselfe boldly abundance of outward comforts, with difficultie carried off to the employments of Christ from self-attendances. A man should in this case even stop up the wells, as they did when they would doe the enemies a discourtesie, 1 King. 3.19. and marre every good peece of ground, every naturally bewitching object with a sober heedfull sparing enjoyment of it, Christian liber­t [...]e easily grows [...]o unchristian I [...]bertinism. pare off superfluities and abundance, set this task­master of warines over thy gadding idle soule; Make not pro­vision, Rom. 13.14. for the flesh. Let not thy soule be (as a candle in a stinking filthy lanthorn) in a body wallowing in sensuall plea­sures; use the things of the world as Gideons souldiers drank those waters, not stooping downe to them, and lying along, but out of the palmes of their hands; Sint solatia, non negotia. Dent. 25.3. let these things be thy refreshments, not thy businesses; let not thy life be the life of a Mushrum, as if thou hadst no other soule but a vegetative; ever be willing to deny thy selfe som what of that thou mayst doe or enjoy, as the Iewes in punishing Malefactors, were allowed to give fourtie stripes, but they gave but 39. so let thy care be to cut thy selfe short in many things thou mayst doe.

5. 5. Direction. A deare love to Iesus Christ. A deare love to Iesus Christ; praedominant over all other: Love thy selfe onely in Christ, and these things onely as they are bestowed upon thee as pledges of his love; As thou canst [Page 39]not please Christ by any out-side performances thou givest him, Quaedam a se peregrinati [...], mors voluntaria. Ios. Nie. de arte vol. Si ista terrena diligitis ut sub­jecta diligate, ut munera amici, ut beneficia Domi­ni ut arrham sponsi. Aug. med. Occurrit aliquid amoenum? statim valadum clypeum oppone Christum. Quale hoc in s [...]onso meo erit! nolo occupari in hac mi [...]a venu­statis, in hoc ato­mo duleoris, sed totam amoenita­lem hauriam in Deo, ita praevari­cabere appetitus his veneno, om­nia bona Phyla­cteria tua sunt, ut Deum ames & nihil adores aliud. unlesse thou givest thy selfe; so neither let him please thee, unlesse he gives thee himself, though he bestows the world in never such abundance. Delight not in these things, nor desire them further then as they may either be seen to proceed from a loving Saviour, or returned unto him. If thy love were principally set upon Christ, thou wouldest onely regard these things as they are tokens of his love, as mercies not as gifts; without his love they would be as a ceale without fire in it, all dark and black and uncomfortable any further then thou didst see Christ in them; If any thing sweet and amiable presented it selfe to thee, thou wouldest presently say and think, Oh what is there in my beloved if there be so much in these things! I wil not be employed in a drop, in an atom of sweetnesse, but be raised up in my thoughts, and be infinitely taken with him that is the fountaine of all love and lovelines; these things below would not fallere, but monere; not be witch thee from him, but ad­monish thee of and to him, they would be so many steps to raise up thy soule more to Jesus Christ; they would be but Phylacteries to make thee mindful of his wil and pleasure in them, and no fur­ther wouldst thou be rejoyced in the enjoyment of them, then that thou might'st be serviceable to Christ by them.

6. 6. Direction. Occasion of the enquiries from self and earth. Psal. 119.36. S [...]mper tentator te inveniat occu­patum. [...] Occasion of thy enquiries from self and earth, by spend­ing much time in heavenly services and employments, praying, reading, hearing, meditating. Otiosus versatur in desideriis, idle persons are craving oft, Pro. 13.4. Tell thy lustings when they solicite thee, thou art otherwise busied. Let the tempter never finde thee idle; empty table books may have any thing written in them, if fild before, the writer is prevented; let Satan finde thy soule fild ever with something of Iesus Christ, if thou wouldst shun Satans temptation to lustings.

7. 7. Encrease of acquaintance vvith Iesus Christ. Labour daily to encrease thy humble and sweet familiaritie with Iesus Christ, never stand at a stay in taking in his comforts, labour to have them come in fresh every morning, endeavour that thy flame of loves and desires may daily bee supplied with fresh fuell, please not thy selfe in any degrees of his comforts, grace, ma­nifestations; if thou do'st, he will soon grow lesse desirable to thee and them, thou wilt goe els-where for refreshments. Christ hath [Page 40]war [...]ety of blessed employments, flie from flower to flower, rejoy­cing in the varietie of his precious promises, deceive thy nausea­ting nature with intermixing one holy service with another, some­time heare, other while pray, frequently meditate, be not seldome in godly company; Christ this way will with more delight take thee up from self employments; when thy lustings solicite thee to this or that object, ask thy soule the question that the Prophet did Ahaziahs messengers; [...] King. [...]. Is there not a God in Jsrael, that thou shouldst go to Baal-z [...]bub the God of Ekron? Is there never a pro­mise in the Scripture? never a Saint of my acquaintance? never a mercie to be thankfull for? never a lust to be striving with? no beautie and glory in heaven to be panting after?

I have done with the third Inference, which was that wee ought to endeavour the remoovall of self-seeking out of our soules.

A fourth and the last follows.

4. 4. Interenc [...] Wee should be disswaded from the seeking our owne things, whereby the things of Christ are so neglected.

I shall urge this Dehortation upon a two-fold consideration, both taken out of the Text.

1. Be dehorted from these inordinate searches, by considering upon what ground and reason men take them up; 'tis upon this ground: They look upon the things they seek and follow as their owne things.

2. By considering whose the things are that will be neglected thereby, even the things of Iesus Christ.

1. That which puts us upon the eager attendance upon these things, is the accounting them our owne things.

Now in this first consideration, viz. the ground of peoples search, there be three notable disswasions to take us off from seek­ing these things, upon that ground that they are our owne.

1. The falsness and deceitfulness of a search and enquirie upon that ground.

2. The lowness and the unworthiness of it.

3. Our liableness and readiness to be overtaken by it, and to offend in it.

1. 1. Conside­ration, upon what ground men seeke these things, viz. because they are their own containing a 3. fold dis­swasion. 1. The deceit of this ground, these things be­ing not our own in a 3. fold respect not our owne. Luke 16.12. Hab. 2.6. To seek other things beside the things of Iesus Christ as our own, is to be false to our selves, to deceive our selves, (self-seeking is self-deceiving in this respect) for they are not our owne, they want that for the which we so eagerly prosecutE them; Isaac be­ing blind, demanded of Iacob who came to him for the Blessing, whether he was his very sonne Esan, or no; had hee not thought that he had been so, hee would not have blest him; did not people think that these things below were their very owne, they would never bestow their regards upon them as they do; upon that foun­dation they set up the building of all their prosecutions, but alas! what a slender sandy foundation is it? the Scripture tells us they are not our owne.

Here's self-deceit, when we account them our own, in a three-fold respect.

1. 1. They are not our souls, there­fore not our own. They are not our souls things, and therefore not our own things, they are thy carkasses not thy soules, thy purses, thy shops, thy chests, not thy soules.

They are not proportioned in respect of abundance, or largeness to thy capacious soul, the whole world is not to thy soul so much as a drop to the belly of an Elephant; 1. Not large enough for the soule. Concija bonitas creaturam quae mutatio nostri generis, ut solam divinitat [...]m [...]am fastidiat. Cupi­ditas nostra [...]a­melica omnium niss e [...]us in quo solo satiart po­test. All fulnes that is not my God (saith one) is nothing but emptines; all that is not Iesus Christ is curt and penurious, and scantie; they are not able all put together to throw in one mite into the treasurie of the soule. Hagar when shee was out of Abrahams house, instantly found povertie, and soon was her bottle of water spent, and so all earthly comforts afford no supply out of Christ.

2. 2. Not good enough for the soule. Opprobria hu­manae naturae. Gen. 2.20. They are not proportioned in worth for the soule, they are meane and drossie; they are not a match fit for thy soule: It againe may be said of all the Creation as 'twas once upon another occasi­on, Among all the creatures there was not found an help meet, &c. Among all the things here below there's not to be found a meet companion for the soule; ther's no food here below that thy soule loves, no cloathing to cover thy soule, no coyne to enrich thy soule, no habitation to entertaine thy soule; they are all below it of another kinde. Thy soule when it becomes a seeker of these things, is like the excellent trees that went to the bramble to be their King. Iudg. 9.14.15. These things below that thou settest the enquiries of [Page 42]thy soule most upon deserve more that the tramplings of thy feet should be upon them; there's no more preciousnes in them then what thy opinion imposeth upon them.

2. 2. They are not usefull, there­fore not our own. Amor infirmi robar miseriae. Pro. 11.4. Nec plenitadi­nem continenti, nec [...] inmt [...]nsi prae­bent. They are not thine in respect of usefulnes, when thou stand­est in greatest need of them; adversity will try what they things are, they are then but broken stilts; [...] These Baals cannot plead for them­selves, if either fire, or theeves, or sicknesse, or losses seise upon them, how then should they plead for thee? There's nothing that thou here trustest in, but like Micha's gods may be stolen away; poor gods that cannot defend themselves.

These things profit not in the day of Wrath; wee may expect much from them, but when any come to use them, they are like quagmires that shew green, and seem to be hard, but when thou goest to tread upon them they will not beare thy weight.

3. 3. Not things that will stand by us, therefore not our own. Impatientia amoris nostri. Quid mag [...]t agam si re [...]n­quam pro [...]e rem [...]am v [...]em quae propter se, aut propter me re [...]in­quenda esser [...] Mat. 6.20. [...]. Tantum quisque valet quantum am [...]t. Quiequid amico accidit [...]ibi acci­dit. They are not things that will stay with us, therefore not our owne, they are like lo [...]eph when his Mistris laid hold upon him, be gave her the slip This night said God to the rich fool shall thy soule be taken from thee, and then whose shall these things be that thou reckonest upon? All creature comforts are like those enemies of Christ, that passed by him when he was upon the crosse, all transi­torie; the fashion of this word passeth away, perishing comforts should be prosecuted with a perishing love, and a vanishing affe­ction; not as the things for which we doe live, but as the things in this state, without which we cannot altogether live. Christ tels us of a moth that eats into all earthy treasures; Child, and land, and beautie, nay life, have their moth. The sweetest comforts like the Rose wither soonest, they are all like poore or deceitfull traders, they will break sooner or later, and then what will become of thee that hast lent them, nay bestowed upon them thy loves and affections, which are all thou art worth? if they breake thou must needs lose too: there's nothing hereto be loved, but as if thou wert alwayes about to leave it, Ama tanquam [...]. nay to loath it if God require; there's no­thing here below dyed in graine, all their sweetnes and beautie will soon weare and wash out.

There's the first disswasion in the first Consideration, the deceit­fulnes of this principle, that they are our own.

2. The second disswasion in the first Consideration, viz. that [Page 43]they are sought, because our own is the vilenes an unworthines of this principle.

2. 2. Disswasion. Vnworthinesse of this temper in respect of private spirited­nesse. Matth. 6.32. Disce perire ut vivat Christi gloria. Mallet pro aliis occidi quam sibi v [...]vere. Amb. in obit. Satyri. Aliquid habui [...]ui Christum praeferrepotu [...]. Moses causam populi apud De­um pre [...]ibus [...]i­amsi causam Dei apud popu­lum glad [...]is all [...] ga [...]it. Greg. Mot. Fa [...] aliquando quod si [...]elicisst­mus fueris fa­ct [...] us e; in [...]. It argues an unworthy unchristian temper, for a man to lay out his prosecutions upon his owne private employments, is in­finitely below a true Saintlike soule; 'tis much below the end of a Saint, onely to seeke the salvation though of his owne soule, but to regard these owne things of the body, Christ tells us 'tis the dispo­sition of a heathen; the advancing of Christs name in the world must be our scope; the making him famous, our work; our desire must be onely to be conduits of Christs favours, to be stewards of his goods, to lay out our very selves in his praise, unserviceablenes must be a Saints greatest burden. The excellencie of a pillar is not beautie, but service and usefulnes in bearing up the building, and so 'tis with a Saint; his excellencie stands not in wealth, in ho­nours &c. but bearing up the glory and cause of Iesus Christ; not to live for himselfe, but even to die for the Publique if God should call for it; the glorie of a Saint is to have had somewhat to which he hath preferred, or may preferre Iesus Christ, to set up Christ a building of glory though upon his own ruines.

The most famous Saints in the world were made so by pub­lique spiritednes; how glorious will Moses be to posteritie, that he was not willing to be happie alone either in Pharaohs Court or Gods favour: so Nehemiah, and David, and Paul with the r [...]st, they were all made noble by this being above their owne things; Oh what a vile temper is it for a Christian to be himself the Center of his owne ends, and the gulfe of his owne comforts? Cast (saith Christ) that unprofitable servant into utter darknes, & then there's gurges in gurgite, one gulfe in another; how unlike is this temper to that of the Saints in heaven, who have no other worke but to sing the praises of Christ to [...]ternitie?

3. 3. Disswasion in the first Consideration. Our liablenes to offend in seeking our owne things, & that in a three­fold regard. A third disswasion in the first Consideration is this; As there is much lowness and unworthiness in seeking our own, so there is much readines in us to offend God in seeking them. 'Tis infinite­ly difficult not to miscarry in following these own things, and that

1. Jn regard, following our own is a lawfull liberty.

2. Offences in following our own things, seldom are reproved.

3. We are infinitly, & eager, and vehement in prosecutions for self.

1. 1. The seeking our own things, is in a [...]ort law­full and allow­ed, and there­fore we are ready to offend therein. Iob 1. We are liable to offend God in following our owne things, because the seeking of them is in a sort allowed by God as lawfull. Satan commonly puts off his bad wares of sin among these good ones, lawfull things; as Satan came in among the sons of God, so commonly sinne comes in in employments in their owne natures lawfull enough; Poyson is not given to any under that notion, but under the notion of good food & wholesom diet, and so it is taken unsuspectedly. It's easie to sinne in lawfull things, to seeke sinfully our selves, immoderately, regardlesly of God or his Church, when God allows to seek at all; though indeed Gods gracious permissi­on herein should rather make us more free in his service, then full in our own, and be rather a bond of obedience, then a snare of Sa­tan. The old world was first drowned in the abuse of lawfull pleasures and profits, before 'twas drowned with water: They did eat and drinke, they married, &c. Matth. 24.38. 'Twas the abuse of lawfull things, buying and selling, &c. that kept them from the Sup­per; so 1 Cor. 10.7. Luke 14.16. We see what the people offended in, they sat down to eat and drink, and rose up to play. Food, apparell, acquaintance, marriage, callings, recreations all lawfull, and doe not thousands miscarry in the sinfull using of them? Satan commonly lyeth in ambush against out soules, behind our lawfull liberties. Things lawfully gotten, are most commonly unlawfully affected.

2. 2. Difficultie of discovery by o­thers, & there­fore we are ve­ry liable to of­fend in them. Others cannot easily discover it in us, or reprove and taxus for these searches, they may thinke perhaps 'tis needfull provision for family, wife, children, health, supportation of rank, and place, when yet our hearts are immoderately bent upon our self-pro­secutions; we are not noted for any scandalous faults; as unclean­nesse, swearing, sabbath-breaking, &c. and therefore haply o­thers may have a good opinion of us in the midst of our most sin­full self-seeking, hence the condition of a self-seeker is worse then of one more openly prophane, Est tale mon­strum quod est simpliciter im­peccab [...]e. Luth. Vbi non timetur reprebensor faci­lius accedit tentator. Greg. Luke 16. who like a man that snorts, and makes a noise in his sleep, is jogged, and pulled, whereas the secret self-seeker, that sleeps quietly, is haply let alone by all, and never wakes till hell wakes him; the devill can tempt him without fear. Iesus Christ, indeed who knew the heart bestowed the most of his jogs, and threatnings, and admonitions, upon these still and slie wretches; and 'tis as observable, these justified themselves al­way, and ever had a most deadly hatred against him.

3. 3. Our great eagernesse in self prosecuti­ons. Per mare paupe­riem sugiens, per saxa, per ignes. Wee are infinitely propense and eager to do, and in doing any thing for self. Lovers of their own selves are particularly mentioned, 2 Tim. 3. [...]. If our own houses bee burning, our own cause a pleading, our own children a dying, our own bargains a driving, how earnest are we in sutable affections? Here 'tis true, quicquid agimus valde agimus; vehement we are in such prosecutions. The Apostle speaks of some, that will be rich; and the Prophet of some, that lie down late, and rise up early, and eat the bread of anxiety; and the Apostle of those, that loved pleasures more by farre then God; wee read of some, that load themselves with thick clay, and of others, that wearied themselves in the abundance of their way, when they were in these prosecutions for self; in which no bounds of health, prudence, commands, friendship, relations, place, promise, religion, Scripture, can keep them in; as we see in Balaam and Iudas, the idolaters of Ephesus, Gebezi; were not all these like a company of swift Dromedaries, traversing the wayes of self? when in performance of any thing for God, how dull are we? when for self, how nimble? how hearty in begging our daily bread? how faint in desiring Gods kingdom [...] may come? wee can more easily give our bloud for earth, then our breath for heaven; when we are about any thing for God, we do it but as it were fainedly, and faintly, wee under-do it; but 'tis the hardest thing in the world, when we do any thing for self, not to over-do it: This is tht common cause of all the sury, and impetuousnesse in the world; take away meum and tuum, mine and thine, and all will fall to the ground;

There's the first disswasive consideration, from seeking these things, in regard of the principle, or ground, upon which we are so eager in seeking them, viz. these being our own; which argues,

1. 1 Tim. 6.9. Ferventissimi in terrenis, frigi­dissimi in coe­lestbus. Praecep [...]o non est opus ut se qui [...]que diligat, quoniam id quod s [...]mus & id quod infra nos est inconcussa na­turae lege diligi­mus. Ambr. It a afflcicha [...] ­tur qu [...]ceibus cultum deae re­paraturi. [...]. Omnia quae hor­ribilia audis, servire, mori ex­piata & sa [...]cta sunt amori. Nier. Tu nisi singeres sic ageres. Otiamur in qui­bus laborandum, laboramus in quibus o [...]iandion Deceitfulnesse to our selves in seeking.

2. 2. Main disswa­sive considerati­on. The things of Christ him­self are neglect­ed, which ar­gueth, 1 Cor. 1 [...].22. R [...]m. 16.17. Phil. 3.18. 1. Insincerity [...]f aimes. [...]. quo plus nos qu. in virtu [...]e erigimus, [...]o in gloriae inanis so­veam prosundius [...]ademus. Greg. Gentes ag [...]nt sub nomine Christi. Tert. Christian [...] no­men adjudicium, non ad remed [...]um Aug. Mat. 7.23. [...] Deus non [...] it obsequiorum spe­ciem sed affectus puritatem. Amb. in 9. Luc. Divina judi [...]ia meritum justi ex mentis habitu, non ex actionum eventu metiuntur. Id. Cum perversa intentione si quid vel rectum agatur, quamvis coram hominibus splendere cer [...]itur, apud examen tamen interni judicis obscuratur. Greg. Vnworthinesse, and lownesse in seeking.

3 Liablenesse to sin in seeking.

The second consideration to disswade us from seeking our own things, is this; Whose things they are, which the seeking our own, will make us neglect, viz. The things of Iesus Christ. 'Tis ob­servable, that Paul commonly greatens offences, by shewing [Page 46]how they reflect upon Iesus Christ: If any man love not the Lord Iesus Christ, let him be Anathema Maranatha; So, They serve not the Lord Iesus Christ, but, &c. So, They are enemies to the Crosse of Iesus Christ; so here, They seeke not the things of Iesus Christ.

Take this second disswasive branch, as comprehending foure weighty disswasions, every one whereof should take us off from self-seeking; The things of Iesus Christ will hereby be neglected.

1. It is a neglect of the things of one who is in pretence our Lord and Master, and whose things we seem to seeke, and so it argueth insincerity, and rottennesse of intention. A great sin; never to bee farther from seeking the things of Christ, then when wee are a seeking them; to make Iesus Christ onely a cloak and shelter for our covetousnesse, as the Apostle speaks, 1 Thes. 2.5. Onely to make a shew of service, Gal. 6.12. [...], as the wor­shippers of Diana, had dolum in idolo, deceit in their service, eager for Diana outwardly, but their great gains lay under their great cries; onely to be a servant in shew, an Angel by name, and a drone in nature, not to serve whom they do serve; this temper God abhors; this being in the skin a Christian, and in the coar a heathen; this meer outside complementall Christianity, that bowes to Christ, and yet mocks him, as the souldiers did, shall bee one day found to have had profession for the increasing of judgement, not for a remedy to wretchednesse; The discovery of it, will one day more ashame, then the secrecie of it formerly hath pleas'd; Christ will uncase, uncloak all these servants; hee will publikely pronounce, that for all their fair shewes, he never knew them, Christ will plainly professe it. Impudency then will be dasht out of countenance. When the Sunne ariseth, the glow-worme that all night glistered brightly, shines not at all; no more shall these glow-worms in religion, when Christ shall appear in the brightnesse of his presence, 'twill then bee evident, that Christ never sought such to serve him, nor ever regarded their perform­ances; he ever respecting duty, and measuring actions, not from the event, but the affections: The integrity of the soul, and the [Page 47]singlenesse of intention, is the sweet of every service, and sacrifice which is made thereby, sacrificium medullatum, the onely sacri­fice with marrow, whereas a service without it, is made up of husks, and shadowes, it hath, as we use to say of some meats, no heart in it.

There's the first; A neglect of Christs things, argues insincerity of aime.

2. It is a neglect of the things of one, who hath sought our things, and forsook heaven, and the bosome of his Father for us, The second dis­swasion in this second conside­ration, it argu­eth ingratitude. Phil. 2.4.5. Luke 19.10. and if we will not forsake trifles for him; it notes ingratitude, and an uningenuous temper. Christ spun out his very bowels, in a way of love to us; and wee spin out our strength, and abilities, in sinfull lustings, that are indeed his onely enemies. Christ came to seeke, but what? not ours, but us, that which was lost; Shall he seek us, and not we him? he sought us, when vile and wretched, shall not we him, that is so glorious and desireable? They can do no more but neglect Christ, that never had any comfort or benefit by him; Shall we neglect him, whose industries were all employed for our good? 'twas the meat and drink of Christ, to seek and save poor lost soules; he went about continually doing good. Pudeat sub spi­nato Capite mem [...]rum latere delicatum. Be asham'd, O Christian, under such a head, that there should bee such a member, so unprofitable, unusefull as thou art: Christ was crown'd with thorns for thee, and will nothing serve thy turn but a garland of flowers?

There's the second.

3. 3. It argueth infinite folly to to neglect a service, so It is a neglecting of the things of him, all whose employments deserve so well at our hands. Every thing that Christ sets us about being,

1. Very honourable. 1. Honorable. It is greater honour to bee about the things of Christ, then to be the head of an Empire. Paul, when he calls himself so frequently in his Epistles, the servant of Iesus Christ, is compared by Chrysostome to some great Prince, who writing to others, in the beginning of his letter, Philem. 1. assumes some lofty title, the more to move respect in them that should read it. The highest honour of Paul was to stile himself a prisoner of Christ; the deeper in the things of Christ, the higher in honour: It is observed by some, 2 Sam. 24.12. when David had sinned in numbring the [Page 48]people, God would not honour him so far, as to call him his ser­vant; Goe saith God to Gad, and tell David; (giving him no title) But when Davids heart was set upon building God an house, 2 Sam [...] then God bids Nathan go and tell David his servant, &c. It's a great honour, for God to call us, and count us his servants. Moses was a Prince Iesurum, D [...]t. 34.5. and 'twas his highest title to bee called, Moses the servant of the Lord. David principally delights to be stiled so, Psa [...]. 1 [...].1 [...] Truely I am thy servant, I am thy servant. The badge of Christ is a badge of truest honour; Every service of Christ is very honorable, as admission into the presence of the great King by prayer, praise, (the work of Angels) warring a­gainst sin, and Satan, principalities, and powers, saving of King­doms, of soules, helping the Spouse of the King of Kings, &c.

2. [...] Delightfull. Every thing that Christ sets us about, is full of sweetnesse, and delight: In his employments, there are soul ravishing joyes. His service is a Map of heaven, the place of rejoycers. A Christian hath never any true comfort in the services of any other, and if he have not comfort evermore in these, the fault is not in the ser­vices, but in the manner of his performing them; these own things, other employments, in which he hath taken too much liberty, and sensuall content, commonly damp his joy. When a man sweats most out wardly, he is coldest inwardly; that man who laboureth most for, and delighteth most in outward things, as honor, wealth, &c. (the things that abused self seeks) hath least inward heat of heavenly comfort. There's more true peace in weeping with Iesus Christ, suffering for him, in being disgraced, impoverisht, nay in dying for the things of Christ, then there is in all the sports, and pleasures of the world. Christ sweetens the sowrest perfor­mance, gives his people joy, and sweetnesse out of the fiercest, and strongest Lion; and his very rod like Ionathans, hath honey at the end of it; the truth is, Christ hath suckt out the bitternesse, and taken away the burdensomnesse of the most unpleasing suffe­rings and services; he hath laboured, and wee are entred into his labours: Our sufferings have now but a quasi, an [as] as dying, as sorrowfull, 2 Cor. 6.9. as chastned, &c. The misery, the painfulnesse of every suffering, is taken away in the death of Iesus Christ. Death it self is a sword, Gladius retusus. that hath lost its edge, having been strucken a­gainst [Page 49] Christ, as against a R [...]k. [...]. Chrys hom. ad pop. Antioch. All the woes in the world have left their stings in the sides of Christ. The common, ordinary, standing employments of Christ, are even in themselves re­freshments, and comforts to nature, as meeknesse, patience, temperance, contentation, love, as Chrysostome hath excellently observed, in his Sermon perswading to brotherly love: No man, saith hee, can pretend, that this command is destructive to his health, &c.

3. The things of Christ are safe. 3. Safe. Psal. 91.1, 2, 4, 11. Christ will keep us in all his wayes, as the apple of the eye, as with wings of warmth and shelter, as with a shield, &c. There was never any miscaried in his works, unlesse for not being full, and through sincere, Z [...]ch. 2.8. and constant in them, they minding their own things more then his. A Saint may commit himself to Christ in well doing; How safe even outwardly, 1 Pet. 4.19. when God sees it safest for their soules, doth he keep them, keep­ing even their carcasses, which are but the cabinets, [...] Iu medio [...]aginae. and cases of their soules, most tenderly from hurt and injury? but how ever, God will keep the soul which is more endangered in the sweetest employments of self, then in the hardest of Iesus Christ; In periculis se [...] ri. in securis pe­ri [...]litamur. The keeping of the spirit, is the gracious keeping; and often that, even sees greatest safety in the approach of outward dangers, mountains full of chariots and horses of fire; A reserve of mercy, and love, and strength, drawing neer to sustain it, Rom. 8.37. [...]. making it more then a conqueror. The very height of danger sends a Saint beyond danger, even into the bosome of Iesus Christ. A dying Saint may say to all miseries, as Christ to the Iews, Whither I go, ye shall not come; 'Tis possible indeed, there may in the passage be fear, but yet 'tis certaine, there is safety: Safety though sicknesse, safety though poverty, though death, &c. A childe of God in greatest worldly unsafenesse, is like a ship upon a boysterous Sea, and driven with a strong winde, but yet such a winde, which is not so strong to affright, as it is right set, to carry to the Haven; Matth. 10.28. there­fore Christ forbids fear.

4. 4. Advantage­ou [...]. Psal. 19. All the things of Christ, and his employments are advantage­ous; None shall be losers by them. Indeed Christs things should not be sought onely for reward, but Christ will not suffer them to be sought without reward; the things of Christ, like the seed that Isaac sowed, bring forth an hundred-fold, in respect of re­compence. [Page 50] Christ will be beholding to none, they shall bee paid to the full: Indeed sometime he asketh day, but when the day of payment comes, hee infinitely more then countervaileth for deferring; All that wee doe, or suffer, in the hardest things of Christ, are not worthy the glory that shall be revealed. They can­not so much as stir that ballance wherein glory is, though all the sufferings and employments in the world were thrown into the other. Rom. 8.18. [...]. Christ takes notice of all the things that are done for him, all are set down and registred. In the building the wall, and set­ting up the gates of Ierusalem, all is observed, even to the making of barres, and locks for the gates. Every piece of a seemingly mean work, N [...]h. 3.3. Luk. 7.4 [...]. is rehearsed by Christ. A Saint is like a rich man, that drives a secret trade, his dangers and slight losses are seene haply, Col. 3.3. but his close gain [...]s are invisible. Our life is hid (saith Paul sweetly) with Christ in God; Our happinesse is laid up, and secret indeed, but yet it is, and is abundant too. For the present, so far forth as 'tis good for them, Saints shall bee rewarded, even in this life; and if it bee not for their good, what reward call you that? [...]. 'tis an angry reward; it would bee a better reward to want it.

4. 4. Disswasion in the first con­sideration. It argues fearles­nesse of our ac­count. The neglecting of the tings of Iesus Christ, is of the things of one, that will one day call us to an account and reckoning, and re­quire at our hands, all those neglects of himself, and wayes, and servants, and cause; so it argues regardlesnesse of account, fear­lesnesse of reckoning. There's not one servant but 'twill be de­manded of him, what he hath done; he will be called to a recko­ning; and therefore Paul chargeth Timothy, 2 Tim. 4.1. to look well to the things of Christ, Heb. 13.17. for he tells him, there will come a reckoning, an answering day: elsewhere the Apostle tells us of an account that must be made of our looking after the things of Iesus Christ; You may bribe your own consciences, but never him, that is to call you to the account; Ta [...]mus, sed non [...]tinguim [...]s. people may be silent of it, and forget it themselves, but they cannot make Christ forget it. Seek the things of Christ in his Church, in his Cause, in his Word, in his Servants; if ever you would have him regard you hereafter, regard him here. Be a shield to Christs cause now, if thou wouldst have him to be a shield to thee hereafter. Paul saith, that Onesiphorus sought him out diligently, 1 Tim. 1.17, 18 and refreshed him, even in his chaines, [Page 51]and we see what follows, even a prayer, that he may finde mercy from Christ in that day of account, since hee had sought these things of Christ before.

And thus I have done with the first generall part of the Text, the nature of the offence. 2. The generality of the offenders follows.

The second generall head in the Text, is the generality of the offenders. All (saith the Apostle) seek, &c.

An expression, which I conceive, comprehends a threefold re­ference, or looks with a threefold Aspect;

1. Vpon Paul.

2. Vpon Timothy.

3. Vpon the generality of whom the Apostle here complains that they sought their own things.

I shall name all the three respects.

1. As it hath reference to Paul, it notes two things.

1. Sorrowfull resenting of the neglect of the Church, even as if every one had forsaken it, and not one left to own it, and the things of Christ. A gracious person, deeply and sadly layes to heart the neglect of the things of Iesus Christ. Wee finde (as I said before) Saint Paul once weeping in this Epistle, Phil. 3.18. but 'twas be­cause of some that were not friends to Iesus Christ. Sir Fr. Bacons Nat. Hist. When two strings of an Instrument are tuned one to the other, if the one be struck upon, and stir'd, the other will move and tremble also. A Saints soul is harmoniously consenting in its affections to Christ; and if he suffer and be struck, a Saint will tremble, and bee moved likewise.

2. 2 Tim. 4.3. In reference to Paul, it notes courage in reproving zeale in opposing a spreading fault; Paul dares speak even against all, if all will neglect Christ: A gracious heart will stand for Iesus Christ, in the midst even of a prevailing number that oppose him; the multitude and generality of resisters hee meets withall, will not, must not, make him desist; And therefore hence we may ga­ther a probable mark of a Christians, or a Ministers sincerity; doe they oppose the spreading prevailing sinnes of the time wherein they live? It's ordinary to see and hear men cry down sinnes that are put down, and discountenanced to their hand, that perhaps, have few or none to plead for them; but the sinnes of [Page 52]the age and place, as suppose it be erroneousnesse in judgement, or contempt of the publique Ordinances, reviling the Saints, slightnesse in religion, &c. these sinnes that are in fashion, and are prevailing, require a courage and a faithfulnesse, like to Pauls to deal with them.

There's the first respect in the word [All,] viz. to Paul.

2. The second respect of this word [All,] is as it concerns Timothy, whose graces of zeal, and integrity the Apostle doth clearly here beautifie and adorne by that foyl of self-seeking in others. In the foregoing verse he had commended Timothy for his uprightnesse and zeal for the Churches good, here hee ampli­fies that commendation, from setting down how opposite the ge­nerality was to him; he was for the things of Christ, though the most were against him; And thus it notes, The true commen­dation of a Christian.

That Christians piety and zeal for Christ, is most highly com­mendable, which holds up, Phil. 2.15. [...]. in times and places, when, and where Christ is neglected. The darknesse of the night makes the can­dle, or the star, the more bright and shining:

There's the second.

3. As this word [all] here refers to the generality; who were Brethren, and [...]ellow-labourers, and professors, even toge­ther with Paul, and Timothy; it notes,

Discovery (by difficulties) even of the fairest pretenders to the things of Iesus Christ: It's a rare thing, even among great numbers of Christs seeming friends, to find those that in straights will cleave to him: Who is it almost that forsakes him not, and flies, when following him, is followed with dangers? Very few that continue with Christ in an hour of temptation. Christians for the most part, take up profession of Religion, as some people go to Sea, upon pleasure and recreation; when the weather grows stormy, they presently think of comming back again. Vnsound fruit will hang on the tree, in a fair Sun-shining-day, but in a boysterous windy day, it soone falls off. Outward troubles will overcome a meerely visible and outside professor, but they cannot [...]each the soul truely implanted into Christ.