THe Apostle directs this Epistle to all the Saints that were at Philippi, Coherence. Chap. 1. ver. 1. as you may perceive from the first verse of the first Chapter of it: And after his Saluta­tion of them (wherein he wishes them Grace and peace from God our Father, ver. [...]. and from the Lord Jesus Christ) in the next place he gives solemn Thanks unto God, for their constant fel­lowship in the Gospel: In the 3^d, 4^th and 5^th verses, ver. 3, 4, 5. I thank my God, says he, upon every remembrance of you, always in every prayer of mine for you all, making request with joy for your fellowship in the Go­spel, [Page 2]from the first day until now. Note. It is certainly mat­ter of great joy and rejoycing (and that unto others, as well as unto themselves) to see Believers constant and unwearied in the fellowship of the Gospel: There are other fellowships that a man may soon be weary of, by reason of the many sad Distempers and Distractions that are to be found in them; but the fellowship of the Gospel (where it is rightly apprehended, and according­ly imbraced) that's so easie a yoke, and so well lined with love, that it can be offensive to none, but such whose shoulders are very sore, and not able to bear any thing. Three discove­ries of the A­postles tender care over the Saints at Phi­lippi, walking together in the fellowship of the Gospel.

The sight of this fellowship among the Saints at Philippi, made the Apostle very tender over them, and very respective towards them, as may appear by sun­dry remarkable expressions in this Epistle of his unto them.

Discov. 1 At the eigthth verse of the first Chapter, God is my record (says he there) at the 8 ver. of the 1 Chapter. [...] Quantoperè ex­petam: Mihi vi­detur in gevere vehementissimū in illos amorem suum Apostolus hoc verbo signi­ficare ex He­braeorum idio­tismo: ut autem significet ex quo fonte promanet affectus iste, & quò etiam feratur, additam visceribus nomen, magnum pondus addit seutentiae, ut intimus am [...]r significetur: Solent enim Hebrai [...] rachamim id est viscera, omnes teneros ac veluti ma­ternos affectus vocare. Bez. in loc. how greatly I long after you all, in the bowels of Jesus Christ; which are words that have a fulness of love in them, or a fulness of care and tenderness, that he should long after them, and after them greatly, and greatly after them all, and after them all in the bowels of Jesus Christ; and that he should be so serious in it, as to call God himself to bear wit­ness unto the truth of his heart herein, saying, God is my record, how greatly I long after you all, in the bowels of Jesus Choist: This was a very full expression of his good affection towards them.

Discov. 2 But besides this, a little after in the same Chapter, he goes yet higher; and at the 24 ver. ver. 24. of the 1 Chapter. he tells us of a great strait that he was in, and his strait lay between these two things, He knew not well whether he should desire to be with Christ in heaven, fully and absolutely; or to continue still among the Philippians; Pauls strait. I am in a strait between two, says he, having a desire to depart, and to be with Christ, which is far better; nevertheless, to abide in the flesh is more needful for you: Like some tender-hearted Mother, Simile. that hath her Children about her in one Countrey, and her Husband inviting her to a place of very great honor with himself in another Coun­trey; she is willing to go to her Husband, but loth to leave her Children: such was the Apostles strait here in this place; the Philippians loss on the one side, and his own gain on the other side; their necessity on the one side, and his own felicity on the other side, did not a little straiten him, and which of these two he should chuse, he could not easily determine: which was an­other rare unheard of demonstration of his love and good affection towards them, Note. in that he was so far from being inticed to leave them, by any small part of this Worlds glory, that the glory of heaven it self could not easily gain, or take him away from them.

But farther yet, and in the third place, another Dis­covery of the Apostles great love unto these Philip­pians (united and walking together in the fellowship of the Gospel) is here in this Chapter, about the words now read unto you, and it was this, That now, Vid. Zanch. in cap. 1. hujus Ep. when he could not come to them himself (being a Prisoner at Rome under Nero) he was very careful to visit them by another, Discov. 3 that might very sufficiently supply his place in his absence: ver. 19. of this Chapter, ver. 19. of the 2 Chapter. I trust in the [Page 4]Lord Jesus (says the Apostle there) to send Timotheus shortly unto you, that I may be of good comfort, when I know your state by him. And that his great care and love might so much the more appear, in the sending of this Messenger, he tells them in the following verses, what a one he was (An extraordinary Messenger) and not onely one, of whose fidelity they had formerly had experience (at the 22 ver. Ye know the proof of him, that as a son with the father, he hath served with me in the Gospel) not onely so, but moreover and besides this, he tells them at the 20 ver. that he was so choyce and rare a man, that he for his part knew no man like him; [...] Ne­minem habeo aequè animatum ad res vestras curan [...]as: Pe­tius onim cum allis Timotheum Paulus compa­rat quam secum, & quidem eo cousilio singulare et clogium tri­buit, ut propter raritatem majo­re fit in pretio. Calv. in loc. Text divided into 3 parts. I have no man like minded by me (in the verse before the Text, that's his language) to whom I can so safely com­mend you, or that will so naturally care for your estate, as this man will; for, says he, this is the present frame and temper of mens spirits, All seek their own, not the things which are Jesus Christs.

In which words you have three things notable:

• First, 1 here is a great Iniquity complained of, and that is, Mens seeking their own things.
• Secondly, 2 the generality of this Iniquity, All seek their own.
• Thirdly, 3 the maner how this is done, how men do seek their own things inordinately, they always do it with a neglect (at least) of better things, All seek their own, and not the things which are Jesus Christs.

Now forasmuch as the holy Apostle takes notice of it here, The rise of the Doctrine. and puts a mark upon it, for a dangerous Epi­demical Disease, that All sought their own, and not the things of Christ; That I may endeavor fully to open the nature of this Disease, and shew you the bottom of [Page 5]it, Let this be the foundation or Ground-work of that which follows: ‘Doctrine. That it is a very dangerous Distemper, either in a person, or in a People, to be inordinately studious, or inquisitive, about that which is their own.’

In the prosecution of this Observation, Three things enquired for the explication of the Doctrine and for the better understanding of it, wee'll enquire three things:

1 First, what's meant here by that which is our own?

2 Secondly, what by seeking that which is our own?

3 Thirdly, how great an evil this must needs be, to be inordinately studious, or inquisitive, about that which is our own?

For the former, Quest. 1 what's meant here by that which is our own?

Ans. 1 In Answer to that, you may please to observe, That there is nothing so strictly, or formally, or directly said to be our own, as Sin and Corruption, Nothing so much our own as sin. together with that Shame and confusion of face, which follows as the just reward or fruit of sin: and therefore says Da­niel, in that humble acknowledgement or confession of his, Dan. 9.8. O Lord, to us belongeth confusion of face, to our Kings, to our Princes, and to our fathers, be­cause we have sinned against thee: Confusion of face belongs to us, we have a just Right and Title to it, it is our own; as Christ says of him that is the Father of Lyes, that when he speaketh a lye, he speaketh of his own, John 8.44. or as 'tis said of Judas, that when he dyed, he went [...], to his own place, Acts 1.25. So All that is good in us, that's Gods, & all that is evil, that's Satans first, and by his means our own. Cum ergo Deus [...]a sit per fectè bonus, ut [...]us omn [...]a exc [...]llenti quodam modo bona sint, quaesi­tum olim est & gravissime di­sputatum, unde illud milum na­tum sit, quod tam latè m [...]averat, & quaenam huyus mali cause extiterit. Hoc malum nos à Di­abolo invectum esse dicimus, qui eisi erat bonus à Domino factus initio, tamen liberá voluntate à Domino defecit, & pecca [...]tt, & homini, ut peccaret, persuasit, author (que) fuit: Hine quicquid est peceiti vel in damonibus, vel in hominibus totum flaxit. Whitaker. Respons. ad Rat. 8. Campian. Tom. 1. eper. p [...]g 33. whatever is good in us, that's Gods, and whatever is evil, that's our own. Look how far forth our thoughts, or our words, or our ways, are evil and sinful, so far [Page 6]forth are they said to be our own thoughts, and our own words, and our own ways in Scripture: If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day, and shalt call the Sabbath a de­light, &c. not finding thine own pleasure, nor speaking thine own words, Isa. 58.13. The backslider in heart shall be filled with his own ways, Prov. 14.14. Thine own wickedness shall correct thee, and thy backsliding shall reprove thee, Jer. 2.19.

But more particularly and properly, 2 that's here in this place said to be a mans own, That a mans own here, wherein he himself hath a civil Interest, and that either does or may stand in com­petition with the things of Iesus Christ. wherein he himself hath a civil propriety, or a civil interest, and that either does, or may at any time stand in competition with the things of Jesus Christ; and thus a mans Life is his own, and a mans Liberty his own, and a mans Estate his own, and a mans Good Name his own, and a mans Fa­mily his own, together with all those several appur­tenances that may serve to render any of these either comfortable or conspicuous: These things I calls a mans own, his Life, his Liberty, his Estate, his Good Name, his Family, not because of any absolute irrespective interest that a man hath in any of these things, for so God alone is the great and absolute Proprietary, he is the mighty God, the supreme Landlord of all the whole World, and we are all but his [...], nostra­rum facultatum non sumus nos Domini sed ad­ministratores at (que) curatores. Theophylact. & Camerar. in Luc. 16.1, 1. Stewards or Tenants at will, and he may say to any of us, when he pleases, Give account of thy stewardship, for thou mayest be no longer steward.

But yet I say, People have a civil interest, or a civil propriety in all those things already mentioned, from that God who hath given the Earth to the children of men; for so the Psalmist tells us, Psal. 115.16. Admonentur ex hoc versu, Potestates, & Judices terrae, & quotquot terram incolunt, ut agnoscant Regem suum in caelis, à quo ac­ceperunt, quic­quid in hac ter­râ possidēt, sint (que) illius verbo obc­dicutes & sub­jecti: Nam is est, qui regna mutat, potentes sed thus deponit, & regiones fer­tiles mutat in steriles. Musc. in loc. vid. Plu­ra ibid. observ. valdè digna. The Heaven, even the Heavens are the Lords, but the Earth hath he given to the children of men: He gives men their Lives, and their Liberties, and their Estates, and their Good Names, and Families; and as for such as walk honestly, and unblameably (and that do not make a forfeiture of them, by any sinful unworthy mis­carriage) these things ought to be preserved, and kept inviolably unto such; and if any one shall go about to wrong or prejudice his Neighbor, either in his Life, or in his Liberty, or in his Estate, or in his Good Name, or Family, the party wronged, may and ought to plead Exemption, from the present Oppression: And they that have Power and Authority in their hands, have it purposely given them, to vindicate all such; and if they do it not, Meminerit Magistratus si­bi gladtum da­tum esse à Deo, non ut illum gest [...]t frustrà: sed ut eo utatur ad vindictam sceleratorum, ac defensionem bonorum. Piscator. in Rom. 13.4. Magistratus vice Dei sungitur, cum in Praemiis dandis obedientibus, tùm in Paenis instigendis contumacibus. Nicol. Heming ibid. Inductus est ita (que) Magistratus, ut leges quàm diligentissimè conser­ventur, sontes puntantur, & boni juventur ac soveantur: Et sanè lexest mutus Magistratus, & victssim Magistratus lex animata & loquens. Pet. Martyr. in cap. 19. lib. Iud. They bear the Sword in vain, and are not so just and faithful in their places, as they should and ought to be. And so much for Answer to the first Question, what's meant here by that which is our own?

In the next place we are to enquire, Quest. 2 What's meant here by seeking that which is our own? All seek their own, says the Apostle; and what hurt is there in that? Is it not lawful enough for a man to seek, and look after that which is his own? May we not without any danger, seek to maintain, seek to preserve, yea [Page 8]seek to increase that which is our own? Does not the Apostle himself elswhere say, that If any provide not for his own, especially for those of his own house, that he hath denied the faith, and is worse then an Infidel? 1 Ep. to Tim. chap. 5. ver. 8.

For Answer to this, Ans. we are to know, That there is doubtless Quaerenda sunt quae Christi, sed interim ne­gligenda non sunt quae sunt nostra, & quae c [...]rare à Deo jubemur. Zinc. in Text. Our own things inordinately sought two maner of ways a lawful seeking of that which is our own, which the Apostle condemns not here; but the dan­gerous evil complained of, or spoken against here in this place, it is a sinful inordinate seeking of that which is our own; and this is done two maner of ways:

Either when a man seeks his own, with prejudice to another mans private interest;

Or else when he does it with prejudice to the publique interest of that Nation or Commonwealth wherein he lives: Whosoever fails in either of these particulars, he sins dangerously in the pursuit of that which is his own.

First, 1 when a man seeks his own, to the manifest, necessary, When a man seeks his own with prejudice to another mans private interest, which is done three ways. or apparent prejudice of his Neighbors pri­vate interest, now he walks inordinately; and this is done principally or especially three ways:

• 1. Either when a man seeks his own, with detriment to his Neighbor.
• 2. Or when he seeks his own, with disparagement to his Neighbor.
• 3. Or when he seeks his own, with discouragement to his Neighbor.

Now he is not so careful as he should be, to avoid offences in the seeking of his own. 1. When a man seeks his own, with detriment to his Neigh­bor.

First, when a man seeks his own, to the detriment, or hurt, or injury of another; now he walks inordinately, and not according to Rule, or according to the minde of God.

Christians especially should be innocent, as well as wise; holy within, and harmless without; their Con­sciences should be void of offence towards men, as well as towards God: which was Pauls daily exercise, and the same that should be ours; Herein, says he, do I exercise my self, Acts 24.16. Rom. 2.24. 1 Tim. 6.1. to have always a conscience void of offence, towards God and towards men, Acts 24.16. For, as on the one side, nothing does more Ubi sublimi. or est praerogati­va, major est cul­pa, & ideò hoc ipso Christiani deteriores sunt, quia melioresesse deberent: Non enim probant quod fatentur, & impugnant Professionem suam moribus suis: Magis enim damnabilis est malitia, quam titulus Bonita­tis accusat, & reatus impii est pium nomen: Cùm (que) ipse Sal­vator noster ad nos quotidiè clamet, aggravate sin, or sooner cause the Name of God to be blasphemed, then the lewd lives, and vicious practices of those that profess the Truth, who say they are Christians, and are not, but of the Synagogue of Satan: so on the other side, nothing does more adorn or beautifie the Doctrine of God our Savior in all things, or render it more sa­voury and acceptable among men, then when it is at­tended with an innocent, harmless, unblameable Con­versation: And therefore says Christ unto his Disci­ples, Be wise as Serpents, and withal, innocent as Doves, Matth. 10.16. And says he moreover, Sic luceat lux vestra coram homiuibus, ut videant filii hominum opera vestra bona, & MAGNIFICENT Patr [...]m vestrum qui est in caelis: Nos ita vivimus è contrario, ut silii hominum videant opera nostra mala, & BLASPHEMENT Patrem nostrum qui est in caelis: Praeter enim paucissimos quosdam qui mala fugiunt, quid est aliud penè omnis caetus Christianorum quàm sentina vitiorum? Salvian. de Gubern. Dei lib. 4. Let you light so shine before men, that they may see your good works, and glorifie your Father which is in heaven, Matth. 5.16.

2. When a man seeks his own, 2. When a man seeks his own, with disparage­ment to his neighbor. to the disparagement of another; now he walks inordinately: He that loves his Neighbor as himself, will be as careful not to de­fame others, as he would have others careful not to de­fame him; he will be as tender of anothers Good Name, as he would have another tender of his Good [Page 10]Name; he will be afraid to walk with slanders towards others, lest others be left, and Quicuriosè trqui [...]unt in aliena facta, ea (que) reprehendūt tenerè, & odio quodam preximi ut racliores sar­ctiorcs (que) oidean­tur: tlli vicis­sim judicia alio­rum, & impri­mis judicium Dei non effugi­unt. Polan. Syntag. Theol. [...]b. to cap. 41. providentially order­ed to walk with slanders towards him. It is reported of In ipsá mensâ magis le­ctionem vel disputationen, quam Epulationem potationem (que) diligebat, & contra pestilentiam humanae consuetudinis in ea ita scriptum habebat. Quisquis amat dictis absentum rodere famam, Hanc mensam indignam noverit esse sibi. Possid. de vit. Aug. cap. 22. Austin, by him that Writes his Life, That he would not endure any at his Table, that should shew any malice against others by Backbitings or Detra­ctions; and to that purpose he had two Verses written over his Table, to admonish those that sate with him, that in such cases that Table was not for them: If the same course were generally taken, to admit of no such talk, either at our tables, houses or shops, there would cer­tainly be more Prov. 26.20. peace, and quietness, and love amongst us, then now is to be found.

3. When a man seeks his own, 3. When a man seeks his own, with discou­ragement to his neighbor. with discouragement to another, now he walks inordinately, and not with a right foot to the Gospel, or so as he ought to walk: Christians in this, should be as Christ himself was; and it is even admirable to consider, how careful he hath al­ways been to cherish small beginnings, and to encou­rage yong beginners, to lift up the hands that were ready to hang down, Heb. 12.12. Isa 40.11. and to strengthen the feeble knees; Isa. 40.11. Mansuetu­dinem & mise­ricordiam Chri­sti describit, Varab. in loc. Matth. 12. He shall feed his flock like a shepherd, he shall gather the lambs with his arm, and carry them in his bosom, and gently lead those that are with yong: A bruised reed shall he not break, nor quench smoaking flax, until he send forth judgement unto victory: And as Boni scili­cet Domini bonus famulus, & sin­gularis magistri praeclarus imita­tor: qui in ve­stigiis Domini sui ambulans, patentiora quodammodo & expressiora pedibus suis fecit Domini sui esse vestigia. Salvian. de Gubern. Dei lib. 3. He is thus tender himself, so he would have us also to be in our ways and walkings, and not to [Page 11] Zech 4.10. despise the day of small things; but still to drive on Jacobs pace, and so, as that we leave not the Gen. 33.13, 14. See the Conclusion of Mr. Pembles Preface to his Vindic. Grat. Ewes with yong, or the tender lambs behinde.

The sum of all is this therefore, How far forth a man may seek his own, with­out any preju­dice to the pri­vate interest of others. A man may lawfully seek his own in a more private way of acting (for we are not yet come to the publique) Provided, That this be not done either to the oppressing of others, or to the disparaging of others, or unto the discouraging or disheartning of others, in any lawful way.

But then withal, this Caution must here be entred, before we leave this, Caution. That if a man be seeking his own lawfully, or doing his Masters will faithfully and sin­cerely, in a way that is commanded, and that is of Di­vine Appointment; If in such a case, some men do suffer, by being either injured in their Estates, or de­famed in their Credits, or disheartned in their proceed­ings, A mans seeking his own lawfully, or doing his Masters work faithfully, is no more to be blamed for this, then the shining of the Sun is to be blamed for hurting sore eyes, or for extracting noisom savours out of a filthy dunghil.

And therefore, if ye walk honestly, and unblameably, every one in his place, and do not Peccatum recipit speciem ex intentione Peccantis. Aquin. 1.2. qu. 72. intentionally seek to injure others, or to defame others, or to dishearten others, by seeking your own; if any such thing fall out casually, contingently, or unavoidably from your lawful actings, in such a case, they that finde themselves agrie­ved, must be content to bear their own burthens, and study to make a good use of what they suffer, and [Page 12]not blame others for doing that which was their duty to do.

But secondly, 2. Men seek their own in­ordinately, when they do it to the preju­dice of the publique interest. Men seek their own inordinately (as I told you before) not onely when they do it, to the pre­judice of any private interest, but especially when they do it to the prejudice of the In bonis temporalibus tenetur quis (que) personam publicam vel communitatem sibimetipsi praferre. Benum cuim to [...]us pluris faciendum est, quam bonum un [...]us alicujus partis: Personis autem public is an [...]umerandi sunt [...]il [...]i, quos consta [...] valde utiles esse Re [...]-publica Ames. de Conscient. l. 5. c 7. publique-Interest of that Nation, or Commonwealth wherein they live.

Now this publique-Interest (that I tell you of, The publique-Interest two­fold Civil and Sacred. and that is indeed chiefly considerable in this business) it is either Civil or Sacred; it is either that Civil publique-Interest that men have as men, or else it is that Sacred publique-Interest that Jesus Christ himself hath in each particular Nation. The publique-Interest of men.

The Civil publique-Interest of men, or of Inhabi­tants in each particular Nation, it lies in those Laws, Constitutions or Orders, that are either made, or to be made, Enacted, or to be Enacted, in ordine ad salutem Populi, in order to the common safety, or Cum lex sit regula humano­rum actuum quorum ultimus finis est beatitu­do, & quidem communis: ne­cesse est eum ad bonum commun [...]e semper ordinari. Aquin 1. 2 qu. 90. Art. 2. publique welfare of the whole Body of the People; which Laws or Constitutions are to be so plainly published or made known, and withal, so equally and indifferently admini­stred, that they may from time to time be a terror to those that do evil, and a protection to those that do well; and not like Cobwebs, to catch little flyes, and let the great ones break through; or like snares, to vex the poor innocent Doves, and let the cunning Dat veniam corvis, vexat censura colum­bas. Iuve. Sat. 2. Rooks alone.

Then the Sacred publique-Interest that Jesus Christ hath, The publique-interest of Christ is to Acts 2.39. call as many as he pleases, or as many as 13.48. were ordained unto eternal life, out of every [Page 13] Rev. 5.9. kindred, and nation, and tongue, and people, making them Psa. 110.3. willing in the day of his power, to Mat. 11.29 take his yoke upon them, and to accept of his Isa. 9.6. Government, and Ps 105.45. to keep his Laws, and to observe his Statutes, and to acknowledge no other Law-giver but himself, in things that are of a Divine, and of a Spiritual nature; for so the Apostle tells us, that in ordine ad spiritualia, there is but one Est enim legislator uni­versalis judex, & lex univer­sal [...] judicium, cui omnia omnium jud [...]ia subjici & adaptari debent. Davenant. de Iud. & Nor. sid. cap. 3. Law-giver, who hath potestatem vitae & necis, power to save and to destroy, Jam. 4.12.

Now (mark ye) when men shall go about (any men whatsoever) to set up their own Lusts, their own Wills, Note. their own Ends, their own Advancements, their own Party, any thing in the world that is their own, either above common safety, or above the Throne and Scepter of Jesus Christ (as Loquimur d [...] Pontifice ra­tione solius Pon­tificatus, ac dici­mus cum, etiamsi ditionem tempo­ralem nullam haberet, non posse ullo modo judi­cari, in terris, ab ullo principe Christiano, five seculari, sive Ecclesiastico, ne (que) ab omnibus simul in concilio congregatis. Bellarm de Rom Pontif. lib. 2. cap. 26. Romani Pontifices ad imitationem Luciferi adorari volunt ut Dii, ne (que) reputant se subditos esse cuiquam, ficut filii Belial fine jugo; ne [...] sibi posse dici, Cur ita facis? nec Deum timent, nec homines reve­rentur. Gers. consid. 4. post tract. de unit. Eccles. citante Field, lib. 3. de Eccles cap. 2. Popery does in the very forma­lity of it, and every thing else that is Antichristian) or else when men do but onely pretend to common safe­ty, or to the things of Jesus Christ, meerly for their own Ends, and for the advancement, or lifting up of their own things, this is most abominable Self-seeking, and that which utterly ruines or pulls down all, as much as in it lies, as having no maner of consistency, either with the Laws of God or Men.

And thus have I brought you to the sight of the Di­stemper or Malady here complained of, The Distem­per discovered. by shewing you 1. What's meant here by that which is our own: And 2. What by an inordinate seeking of that which is our own.

Now in the next place we are to enquire, Quest. 3 how great an evil this is, for men to be thus inordi­nately studious, or inquisitive, about that which is their own?

Ans. And it will appear to be a most dangerous Evil or Distemper, upon a threefold ground or consideration; it being contrary

• 1.
  The danger of Self-seeking: it being
  To all Rules of Piety.
• 2. To all Rules of Unity.
• 3. To all Rules of Policy.

First, 1 A selfish disposition, or an inordinate seeking of that which is our own, Contrary to all Rules of Piety. is clean contrary to all Rules of Piety: And that I may not be too long upon this, I shall onely instance in three Lessons, which true Piety teaches, that the selfish man can never stoop to, or the man that meerly seeks his own things:

• A Lesson of Humility.
  Three lessons that Self can never stoop to.
• A Lesson of Contentation: and
• A Lesson of Liberality.

First, 1 Religion or true Piety, calls upon us to be hum­ble, A lesson of Humility. self-denying creatures; Micah 6.8. He hath shewed thee, O man, what is good: and what doth the Lord re­quire of thee, but to do justly, and to love mercy, and to walk humbly with thy God? Nothing so contrary to Piety, as Pride, or so full of impiety; and Quid tu igitur superbis terra & cinis? Si superbienti­bus Angelis De­us non pepercit: quanto magis ti­bi putredo & vermis? Bern. de Advent. Dom. Serm. 1. Gen. 18.27. there­fore Why are we proud? Poor creatures! what have we to be proud of, who are but dust and ashes? who must ere long Iob 17.14. say unto Corruption, Thou art our father; and unto the Worm, Thou art our mother and our sister? Iude v. 6. The Angels of God that kept not their first estate, but left their own habitation, and that are now reserved in everlasting chains under darkness, to the judgement [Page 15]of the great day, Fugite su­perbiam fratres mei (quaeso) mul­tum fugite, Initium omnis peccati superbia: quae tam veloci­ter ipsum quo (que) syderibus cunctis clariùs mican­tem aeternâ cali­gine obtenebra­vit Luciferum: quae non modo Angelum, sed Angclorum pri­mum in Diabo­lum commutavit Bern ibid. they fell by pride, and so do men always; every sin hath its rise from pride, for up­on what other account do men sin, but because (through Obad. v. 3. the pride of their hearts) they either know not, or neglect, or else Prov. 1.25. contemn the counsel of the Psa. 92.8. most High God? All sin goes along with pride, and All pride with sin; but where there is any thing of piety, there must be something of humility, for God resists the proud, and he gives grace to none but to the humble, Jam. 4.6. He scorns the scorners, and he gives grace to to none but to the lowly, Prov. 3.34. To none but such as Christ was, meek and lowly in heart, Matth. 11.28. The special habitation or dwelling-place of God, the two Thrones of God, are the highest Heaven, and the lowest Heart: O how good, and amiable, and honorable a thing is it, to be upon the Throne with God! to dwell where God dwells! for surely, wheresoever he dwells, there Grace dwells, and there Peace dwells, and there Comfort dwells: All good dwells where God dwells; and (loe) his Promise is, to dwell with those, that are of an humble spirit; Isa. 57.15. Thus saith the high and lofty One, that inhabiteth Eternity, whose Name is Holy, I dwell in the high and holy place, with him also that is of a contrite and humble Spirit, to revive the Spirit of the humble, and to revive the heart of the contrite ones.

But how can this be ever rellished by the selfish man, or by him that meerly seeks his own things, and that never mindes the publique good, or the things of Jesus Christ? How can Self deny it self, Self not able to deny it self, or to humble it self, or to cleanse it self. or hum­ble it self, or abhor it self? Can any thing work beyond the Spheare of its own activity? Can that which is filthy, make it self holy? or that which [Page 16]is Who can bring a clean thing out of an unclean? not one, Job 14.4. unclean, make it self clean? Can the creature first break or unmake it self quite, and then afterwards repair or make it self up again, and be in a better con­dition then ever? Is it in the power of the creature to bring light out of darkness, or good out of evil, or something out of nothing? No surely; God can do this, and he may do it, when he pleases; but the crea­ture cannot do it; Self hath neither strength nor sto­mack, neither power nor will to do it.

Secondly, 2 Another Lesson that Religion or true Piety teaches, A lesson of Contentation. [...]. is that of Contentation; Godliness with con­tentment is great gain, or Godliness with self-suffici­ency: 1 Tim. 6.6. Let your conversation be without covetousness, and be content with such things as ye have; for he hath said, [...]. 5 Neg. Est ne­gationis condu­plicatio ut fit vehementior pollicitatio. Estius in loc. I will never leave thee nor for­sake thee, Heb. 13.5. Paul had exactly learned this Lesson; Piety had made him perfect, Religion had made him very skilful in the Lesson of Contentation: Phil. 4.11, 12. I have learned, says he, in whatsoever state I am, therewith to be content; I know how to be abased, and I know how to abound: every where, and in all things I am instructed, both to be full, and to be hun­gry; both to abound, and to suffer need: I pray mark, I have learned, says Paul, I know, and am instructed, he speaks experimentally; as Laban said to Jacob in another case, Gen. 30.27. I have learned by experience, that the Lord hath blessed me for thy sake: so Paul knew by experience, That although of himself he was as apt to murmure and be discontented, as any other man, yet that 1 Pet. 5.10 the God of all Grace, had now given him so much Grace, as to be contented with his por­tion.

But now it is a thing impossible, that ever created Self [Page 17]should be satisfied with it self, No real self-sufficiency among the creatures. because the creature hath no self-sufficiency within its own bounds or limits; and therefore Zophar says of a wicked man, that Although his excellency mount up to the heavens, and his head reach unto the clouds, yet even in the fulness of his sufficiency he shall be in straits, Job 20.6, 22. God never ordained, or appointed the creature, to be the Center of its own felicity, August. Conf. lib. 1. cap. 1. Vae animae audaci quae speravit si à te recessisset, se aliquid melius habituram: ver­sa & reversa in tergum, & in latera, & in ventrem, & du­ra sunt omnia, & tu solus requies. Idem Confess. lib. 6. cap. 16. but to go out of it self, and rest upon him alone, for all maner of satisfa­ction; according to that known saying of (p) Austins, Quoniam fecisti nos ad te Domine, &c. Because thou hast made us Lord unto thee, therefore our heart is un­quiet, till it rest it self in thee: and, Return unto thy rest, O my soul, says David, Psal. 116.7. that is, unto thy God, O my soul, and unto thy God in Christ, for there is no beholding God, but in the face of Jesus Christ; No man knoweth the Father, save the Son, and he to whomsoever the Son will reveal him, Matth. 11.27.

Thirdly, Another Lesson, 3 or Doctrine of great con­cernment, A lesson of Liberality. that Religion presses and urges upon those that are Rich in this World, is, To be free, and to be li­beral, to be open-hearted, and open-handed, Psa. 112.9. to di­sperse, to give to the poor, to Luke 16.9. make friends of the Mammon of unrighteousness; 1 Tim. 6.18 to be rich in good works, ready to distribute, willing to communicate; Eccl. 11.1. to cast their bread upon the living waters, that after many days they may finde it again; Iam. 1.27. Caecorum baculus, esuricu­tium cibus, spes miserorum, so­lamcu lugen­tium fuit. Hieron. de Mort. Nepot, Epist. 3. to visit the fatherless and widows in their affliction; to be as Iob 29.13 15.16. Job was, Eyes to the blinde, and feet to the lame, and fathers to the poor, and to make the widows heart even to sing for joy. I do not know any one thing, that the Scripture does more frequently or earnestly press, then this, or [Page 18]that we had more need to press in these hard Times, Pulchritudo divitiarum non in sacculis divi­tam, sed in ali­mentis pauperum est: In illis infirmls & egeuis melius opes lucent: Discant ita (que) pecuniosi, non sua, sed ea quae sunt Christi quaerere, ut illos & Christus requirat, ut illis sua largiatur. Ambros. Epist. l. 3. wherein abundance of poor people are even ready to starve for want of necessaries.

But what says Self to this now, or the man that meerly seeks his own things? Self a great enemy to libe­rality. O no, says he, I must not be too free, I must not be too liberal, I must not give away all, or give away too much; by all means I must take heed of that, for either I my self may want it, or my children want it, or my trade want it, or my lusts want it: and so there's little or nothing to be had, where covetous unbelieving Self rises up, and forbids the practice of this Religious Lesson.

Secondly, 2 this inordinate seeking of our own things, as it is contrary to All Rules of Piety, Contrary to all Rules of Vnity. so to All Rules of Unity, and Peace, and Concord: For what else is it, that divides people, and that does so mightily disquiet and distract them, but onely this, That Self carries them upon several Principles, unto several Ends, by several Rules, one against another? otherwise, were it not for this, Foundations of Agreement. there are Foundations enough of Unity and of Agreement, both in Civil things, and in Sacred; and such Foundations as could never be cast down, if men were not too selfish, or too eagerly bent upon their own things.

For first, 1 In Civil things, if I would have [...]; Chrysost. Hom 14. in Epist. ad Philip. another to dwell securely, In Civil things or to live quietly by me, must not I live quietly by him? If I would have him to practise no evil against me, must not I be sure to practise no evil against him? If I would have him careful not to in­jure me, must not I be careful not to injure him? If I [Page 19]would have him tender of my welfare, must not I be tender of his welfare? Does not the very Law of Na­ture, as well as the Law of God, lay this Injunction up­on us, To do as we would be done by? And so long as ye keep within these Bounds, and are followers of that which is good, who is he that will harm you? says the Apostle, 1 Pet. 3.13.

And I pray what is it, that puts us at any time upon exceeding the limits of that Golden Rule, Violence of­fered by Self unto that ex­cellent Rule of Doing as we would be done by, Mat. 7.12. See M. Perkins on the place, in his Exposition of Christ, Serm. in the Mount. of Doing as we would be done by, but our neglecting the publique good, and the things of Jesus Christ, and our being too eagerly bent upon our own things? We should agree well enough, if it were not for that, every man with his Neighbor, and every man with his Brother, and rather bear with one another, in case of wrongs and injuries, then be at daggers drawing strait, upon every small offence.

2 And so likewise in Sacred things, in matters of Faith, or of Christianity, In Sacred things. there are so many fundamentals of Agreement in these things, that a man would wonder, how there should be any material difference among those, who are so many ways united, or fast glued toge­ther; as namely, since there is but Eph. 4.4, 5, 6. Vid. Piscat hic. Mr. Cartwr. Answer to the Rhem. Annota. Non habent Dei charitatem, qui Ecclesiae non diligunt unitatem, Aug de Baptism. lib. 3. cap. 16. Vid. Cypr. de unit. Eccles. Gregor. Nazianz. Orat. 14. Euseb. de vit. Constant. lib. 2. cap. 68. & lib. 3 cap. 13. Whitaker. contr. 3. quaest. 4. Davenant Epist Pacificat. Iren. Ier. Burr. & Al. one God, and one Christ, and one Spirit, and one Faith, and one Baptism, and one Body, and one hope of our Calling; since in [Page 20]thus many things we are already agreed as one, why then do we differ so much, or why do we disagree at all? why do we not go on still, according to these good be­ginnings?

The general Reason of it, Why so much difference, notwithstand­ing all former unities. is this, Because when these Principles fall into the hands of formal persons, or when they come to be managed and improved by those, that are no Christi ex­traordinaria gubernatio, & Spiritus sancti salutifera illu­minatio, illos respicit, qui sunt vera & viva membra ecclesia: non autem ill is alligatur qui obtinent tantum­modo locum ex­ternum in Ecclesiâ: Si enim pertinent ad Synagogam Satanae (quod quando (que) accidit) illu [...] unum corpus, & unus Spiritus, & Christus est caput Ecclesiae, ad cos emnino non pertingit, Davenant. Disp. de Iud. & norm. fid. cap. 18. true living members of the mystical body of Christ (having onely some outer Room for a while in the Church) there Self interposes, and troubles the wa­ters, by putting several glosses or interpretations upon these things, no way consistent with the nature of them, and so causes Nimium altercando veritas amittitur, A. Gell. Fides est veritatis, non voluntatis, Evangeliorum non temporum, Hilar. cont. Constant. jars, and contentions, and quarrels, and several voyces to be heard, where there should be but one voyce; and the greatest discrepancy, where there should be the sweetest harmony.

More particularly, Three special Rules of unity broken asunder by Self. there are three special Rules, or Ligaments of Unity, that are all dissolved or broken asunder by Self, or by mens poring too much upon their own things: Brethren that would dwell together in Unity,

• 1. They must love one another.
• 2. They must be faithful to one another.
• 3. They must bear with one another.

And you shall briefly see, how Self destroys each of these Bands, or Rules of Unity.

First, Rule. 1 Wheresoever there is Unity, there must be Love; that's a clear case, Where there is unity there must be love. and a most sure Rule: And there­fore [Page 21]the Apostle calls love, not onely As ens in Logick com­municates his being to the ten Predicaments, so is love to the ten Command­ments. Dr. Stoughton L. S. Spouse, pag. 48. A fulfilling of the Law, Rom. 13.10. and the end of the command­ment, 1 Tim. 1.5. but he calls it likewise, The bond of perfectness, or The most perfect bond, by an usual He­braism, Col. 3.14. it being that which cements, and soders, and holds us together more then any thing, even the Sacred bond of love: Neither is there any one duty, that the New Testament does more frequently or ear­nestly press upon us, then this necessary duty, of Love to one another; which is both the duty, and the beauty, the honor and the Amor im­penetrabil is est lorica, respuit jacula, gladios excutit, pericu­lis insultat, mortem ridet, si amor est vincit omnia: Chrysol. de bono Past. Serm. 40. armor of a Christian.

But now where Self prevails, No sincere love, where self prevails, and is predominant. or where there is an inordinate minding of our own things, there can be no love; for as the praeternatural heat in the body of a sick Feverish man, consumes the natural heat, and so destroys the man; so carnal sinful self-love, eats out the heart of all true love: He that loves no body but himself, can never be supposed to love his Neighbor as himself.

Rule. 2 Secondly, Where there is Unity, there must be Faith­fulness too: No greater enemy to unity, then treachery, Where there is unity, there must be faith­fulness. or falseness of spirit; they can never be firmly united one to another, that know not how to trust one another. Nulla res v [...] ­hementius Rem­publicam conti­net quam fides. Ciero. No one thing does more strongly unite, or hold to­gether a Commonwealth, then Fidelity, says an Hea­then Author: Answerable whereunto, is that of the Apostles, Eph. 4.25. Put away lying, and speak every man truth to his Neighbor; and that upon this ground, Because we are members one of another.

But who more unfaithful or treacherous, The treachery of Self, or vile per­fidiousness of it. then selfish men, that meerly minde their own things? And that [Page 22]can easily turn either this way, or that way, to this side or to that, according as their own advantages or occa­sions shall at any time incline, or perswade them so to do; yea, it is many times a matter of no great moment, an exceeding small matter, a very poor mean thing, that will turn these Weather-cocks about and about. We read in Amos, of some that sold the righteous for silver, and — Egentē pro pari calccorum, hoc est, re vilis­simâ. Tarnov. in loc. the poor for a pair of shoes, Amos 2.6. And Ezekiel speaks of some, that would pollute Gods Name among the people, but for — Propter pugillum Hordei, minimâ merce­de. Maldonat. hic. handfuls of barley, and for pieces of bread, Ezek. 13.19. Prophane Gen. 25.34 Heb. 12.16. Esau sold his birthright but for a mess of pottage; and Mat. 26.15. Judas his Master but for Thirty pieces of silver.

Thirdly, Rule. 3 Where there is Unity, there must be [...], Iam. 1.4. Heb. 10.36. Ephes. 4.2. Pa­tience mutually to bear with, Where there is unity, there must be pati­ence. and forbear one another: The best of men, are but men at the best, and in that re­spect liable to manifold infirmities; and therefore, if we would agree with them, we must of necessity bear with them, and give them their allowance; especially we should do this, that are called Christians: Bear ye one anothers burthens, says the Apostle, and so fulfil the law of Christ, Gal. 6.2. He does not onely bid them to bear their own burthens patiently and quietly, but the bur­thens of one another also, as well as their own.

There are none that gain so much upon the hearts and affections of others, in order to their Eternal welfare, as they that are of a meek, and of a patient Spirit, enabling them to Hic est ille Farellus qui nullis difficulta­tibus fractus, nul lis minis, convi­tiis, verberibus deui (que) inflict is territus Mom­pelgardenses, A­qutleienses, Lau­sanenses, Genevenses, Novocomenses Christo lucrifecit. Mel. Adam. Decad. in vitâ Farel. bear long with very much, that they may win souls to Christ: 2 Tim. 2.10. Therefore I endure all things (says the Apostle) for the Elects sake, that they may also obtain the salvation which is in Christ Jesus, with eternal glory.

But how or which way must this be done? How shall a man attain to such a frame of spirit as this? The same Apostle gives you an excellent Rule for that, Rom. 15.1. We that are strong, ought to bear the infir­mities of the weak, and Placere sibi dicitur, qui ef­fertur & glo­riatur: de quo non agit hic propriè Apo­stolus, sed de co potius qui caete­ris contemtis sui unius ratio­nem habet, id (que) unum spectat, ut animo suo morem gerat. Beza in loc. Vide etiam Gualther. & Willet. ibid. not to please our selves, for even Christ pleased not himself; at the 3 ver. of that Chapter: as if he should have said, If we do go about to please our selves; if we do seek our own things meerly, and not the good of others, we shall not onely offend against the Example of Christ, but against that Royal Law of his, which expresly bids us, to bear one an­others burthens. And thus ye see, how inconsistent a selfish disposition is, both with All Rules of Piety, and likewise with All Rules of Unity.

There is but one particular more to be opened, 3 and that is to shew you, Contrary to all Rules of Policy. That an inordinate seeking of our own things, is not onely contrary to All Rules of Piety, and contrary to All Rules of Unity, but con­trary to All Rules of Policy also.

And here I would intreat you to observe, That I take the word Vide Sca­pul. Lexic. in voc. [ [...]] Budae­um, Pasor. & Alios. Policy, in the most innocent, harmless inten­tion or signification of the word, as it betokens Order, or Discipline, or Government; a right composure, or disposition, or framing of humane Societies into such a way, wherein the Inhabitants or People may be mu­tually helpful, or advantageous, or Cur enim per universos populos diversa & varia jura sunt condita, nisi quod unaquae (que) gens, id sibi sanxit, quod putavit rebus suis utile? Lactant. de Ver. Cult. lib. 6. cap. 9. useful unto one another.

Now in every outward Government (what De Rerum­publ. form. ca­rum (que) Admi­nistrat. Vide Arist. Polit. lib. 4. cap. 7. Platon. Greg. Tholos. de Rep. Bodin. Keckerman. System. Polit. Polan. Syntag. Theol. l. 7. c 19 Two sorts of things chiefly considerable in every outward Government. Caesars speech to the Marri­ner in a storm. Name soever ye put upon it, whether ye call it a Monarchy, or an Aristocracy, a Kingdom, or a Commonwealth, or whatever else ye please to call it) there are but two sorts of Things chiefly considerable in it, Salus Populi, and Res Christi, The publique Safety or Interest of the People, with all that comes under that, and The things of Jesus Christ; whatsoever else is visible in any out­ward Government, it either is (or should be at least) sub­servient unto these two sorts of Great things: And therefore, as he said to the Marriner, in that known Story, Perge contra tempestatem fortiter, Caesarem ve­his, & fortunam Caesaris; Bear up stoutly against the storm, thou hast Caesar in thy Vessel, and the fortune of Caesar: so we may say to those that sit at the Stern, and that Rule over Nations, See that your Tackling be strong, and tite, and good, having a mighty Charge committed to you; for ye have not onely the Lives, and Liberties, the Estates and Possessions of many thou­sands of people, But ye have the things of Christ also, in some sense, imbarqued in the same Ship with you; though perhaps you your selves think not of it, nor never so much as dream of any such matter.

But now, The trade of Self either be­low or against the publique-Interest & the things of Iesus Christ. if ye mark the disposition of the selfish man, you shall finde, That either he mindes not the publique good, and the things of Jesus Christ at all, or else he mindes his own things, more then he does these things; either he drives a trade below these things, and far short of them, or else he drives a trade against these things, and in an absolute way of contradiction to them.

First, 1 The selfish mans trade below the publique Interest and the things of Christ. I say, The natural man, the selfish man, the man that meerly seeks his own things, he frequently drives a trade below the publique-Interest, and the [Page 25] things of Jesus Christ; that is to say, Provided that he may but have liberty to Iam. 5.13. buy and sell, and get gain, to feather his own nest, and to fill his own purse, and to make his own Hab. 1.16. portion fat and plenteous, he never cares what becomes of the publique, or of the things of Jesus Christ; let others look after those things, what cares he for them? As they said to Judas, when they had hired him to betray his Master, and he came and complained to them, that he had sinned, in betray­ing innocent blood; Mat. 27.4. Quid ad nos, hoc est, quid no­stra refert, no­centem prodi­deris an inno­centem? Cornel. Ian­san. in Con­cord Evang. Ad modum Caini loquuntur, vera progenies Caini. Hug. Grot. Annotat. in lib. E­vang. What is that to us? say they; see thou to that: And so, speak to the selfish man at any time, about any thing that concerns the publique, about any thing that concerns Religion, or the things of Jesus Christ, What's this to me? says he presently, let others look to that: There are too many Acts 18.17. Gallio's that care for none of these things.

And although this be a very great and shameful ini­quity, 2 The selfish mans trade not onely below, but against the publique-in­terest, and the thin [...]s of Iesus Christ. yet this is not all the guilt that selfish men con­tract, by doting too much upon their own things, unto not onely a neglecting, but unto an undervaluing also, or throwing aside the publique good, and the things of Jesus Christ; for so you shall finde, that they do not onely drive a trade here below, quite beneath these things, but against them likewise, or clean contrary to them; This being the property of all such men, That if at any time any thing of their own, any profit of their own, any gain or advantage of their own, shall providentially competition with the publique good, or with the things of Jesus Christ; men that have not yet learned to deny themselves, they must and can do no [Page 26] otherwise, then let go publique, and Vae autem illi cui Christus dicet, Quasivisti commodum tuum non meum: Il lud obtinuisti: Accepisti igi­tur mercedem tuam. Olevian. in cap. 14. Epistol ad Rom Christ, and all, meerly for the satisfaction of their own Qui mavult benè vivere in aeternum malè vivet ad tem­pus, & qui maluerit benè vivere ad tempus, malè vivet in aeternum: Damnabitur enim sententiá Dei ad aternam panam, qui coelestibus bonis terrena praeposuit. Lactant. de Divin. Praem. lib. 7 cap 5. private concernments; Then which, how there can be a readier way, or a wickeder way to destroy all Government, to pluck it up by the roots, and lay the Honor of it in the dust, I for my part do not yet understand.

And thus have I endeavored to lay open the Mystery of this great Iniquity, the nature of this dangerous Ma­lady here complained of in the Text, by shewing you the inconsistency of an inordinate seeking of our own things, with all Rules either of Piety, or Unity, or Po­licy. The Application of this follows in some few short hints, and so we shall conclude.

And first, Use. 1 if this be so dangerous a Distemper, either in a person, or in a people, to be inordinately studious, or inquisitive, about that which is their own; if Self be such a destroyer, and such a disturber, Then let no man bless himself in this, That he hath no Inward enemies our greatest enemies. Quid nos deci­pimus? non est extrinsecus ma­lum nostrum, in­tra nos est: in visceribus ipsis sedet, & ideò difficulter ad sa­nitatem perveni­mus, quia nos aegrotare nesci­mus. Sen. Ep. 50 outward Ene­my to combat withal, no outward adversary to molest or trouble him; for if thou hast no enemy to contest with but thy self, that's enough: We our selves are natu­rally the greatest enemies to our selves; O Israel, thou hast destroyed thy self, says God; thou needest no out­ward enemy to plunder thee, or to spoil thee, or to rob thee of all good, for thou hast done it thy self, Thou hast destroyed thy self, Hos. 13.9.

Secondly, Use. 2 do not bless your selves in this neither, That no one can lay any open notorious crime to your charge, about matters that are generally known to be [Page 27] unlawful, for you may perish even under the abuse of Lawful things must not be overused Semper ab illi­citis, quando (que) & à licitis. Greg. vid Luk. 17.26.—29. 1 Cor. 7.29, 30, 31. lawful things: Though no body can lay any thing to your charge about the things of another, yet you may perish for ever, by reason of the inordinacy of your affections and endeavors about your own things; though ye never had any covetous, eager, griping desire in you, to get into your possession that which was anothers, yet you may be miserable enough, either by detaining, or seeking a farther inlargement of that which is Our own things liable to very much abuse. See Dod and Cleaver on the 7 Command. in the close of the third out­ward breach of it. your own: A man needs no other misery, neither is he ca­pable of any greater misery, then that which his own things, in their abuse, may very easily bring upon him, and that very speedily too: For, The better our own things are, the worse do our Corruptio optimi est pes­sima. corruptions make them; the fuller we are of In Saturitate cibi vivens Sodoma, cibus ignis effici meruit. Fulgent. ad Probam. Epist. 3. bread, and all other outward enjoyments, the nearer many times to perdition, and eternal condemnation.

Thirdly, let us from hence be admonished, Use. 3 to bewail the Quid ergo horum facimus Christiani, quod Christus, an quod Apostolus ju­bet? Puto omni­no, quod neu­trum: Nam tantum abest, ut aliorum com­modis aliquid cum propriâ in­commoditate praestemus, ut omnes vel ma­ximè nostris commodis cum aliorum incom­modo consula­mus Salvian. de Gubern. Dei lib. 3. Serpit hodic putida rabies per omne corpus Ecclesiae, & quò latius cò despe­ratius, có (que) periculosius quò interiùs: Nam si infurgeret apertus inimicus hareticus mitterctur for as & arescerct: si violentus inimicus, absconderet se forsitan ab co. Nunc verò quem ejiciet, aut à quo abscondet se? omnes am [...]ci, & omnes inimici: omnes necessarii, & om [...]es adversarii: omnes d [...]m [...]stici, & nulli pacifici: omnes proximi, & omnes quae sua sunt quaerunt: Ministri Christi sunt, & serviunt Antichristo; Honorati incedunt de bonis Domini, qui Domino honorem non deferunt. Bern. super Cantic. Serm. 33. rifeness and frequency of this great Evil amongst us, that we are generally so inordinate in the pursuit of that which is our own; and that the good of the publique, and things of Jesus Christ, are no more heeded, nor no more regarded by us: For surely this is an Epidemical Disease still, yea is at present The great Distemper of ENGLAND, even that which hath been all along The great Distemper of all Mankinde; Ever since the Fall we have continued the rise of that first Transgression. In all Times and Ages, Self hath been the great Diana, that all the world hath worshipped, and that hath still been ready to eat up all, and to swallow up all that ever came near it; Gifts, Parts, Victories, [Page 28]Deliverances, Prayings, Fastings, Thanksgivings, all made ready to bow down to this Idol Self, and to pro­strate themselves at the feet thereof, by too many of us; Seldom hath any great work been done in the world, but Self hath put in for a share; yea, its well if the whole hath not been drowned in that dead Sea of Crea­ture-advancement, or Self-exaltation. Acts. 19.27.

A man would admire to see what a narrow crevis Self will creep in at, Too much of Self in the best of our own performances. and how insensibly it many times steals upon us, in the very best of our own performances: As for Example,

When a people set apart some days to Fast and Pray unto God, Extraordinary Duties instan­ced in. and other days to Rejoyce, and give Thanks unto God, one would think that Self should have no­thing to do with these people, that say they meet pur­posely to humble and abase themselves first, and then to lift up the Name of their God; And yet mark the language that God himself uses to the Jews, after they had been a long time exercised in duties of this nature, Israel is an empty vine, says he; and why? why an empty vine? He Fructum reponit sibi, id est, nemini est fructuos [...]: si quid profert eo toto in libidi­nem suam abu­titur. Iun. & Trem. in loc. brings forth fruit unto himself, Hos. 10.1. And in Zech. 7.5, 6. When ye fasted and mourned in the fifth and seventh moneth, even those seventy years, Did ye at all fast unto me, says God, even to me? When ye did eat, and when ye did drink, Did ye not eat for your selves, and drink for your selves? as if he should have said, Both when ye fasted, and when [Page 29]ye feasted, when ye had your days of Humiliation, and when ye had your days of Thanksgiving, was it not still your selves that ye aymed at therein, and not my Glory? O what a deal of savoury precious oyntment hath this dead fly spoiled! How exceeding uncomely hath Self made that, which would otherwise have been incom­parably beautiful in the eyes of God and Men!

When Jehu marched so furiously against the Idola­tries of the house of Ahab, Another sad instance of the mischief that Self hath done and may do again. and destroyed Baal out of Israel, and carried that business every way so nobly and honorably, that God himself gives this testimony of him, That he had done it according to all that was in his heart, 2 Kings 10.30. Would any one have thought, that should have seen him in his march, that this man had been a Murtherer all this while, or one that took a direct course, in that very service to defile himself with blood? And yet, because it was not the Glory of God, but Virtutes quae carnalibus delectationibus, vel quibuscun (que) commodis & emolument is temporalibus serviunt, verae prorsus esse non possunt: verae quippe virtutes Deo serviunt in hominibus, à quo donantur hominibus; Deo serviunt in Angelis, à quo donantur etiam Angelis; Quicquid autem bonum fit ab homine, & non propter hoc fit, propter quod fieri debere vera saptentia praecipit, ctsi offi­cio vidcatur bonum, ipso non recto fine peccatum est. Tho Bradwa din de causa Dei lib. 1. cap. 39. him­self that Jehu aymed at in all this, therefore, Yet a little while, says God, and I will avenge the blood of Jezreel, upon the house of Jehu, Hos. 1.4.

And therefore Quum au­dimus conque­rentem Paulum, aurco illo secuto quo virtutes omnes, efflorue­runt tam raros fuisse verè cor­datos, ne animos despondeamus si hodie talis sit nostra conditio: tantum sibi quis (que) caveat, ne jure in hoc catalogo censeatur. Calv. in Text. take heed, I beseech you, Caution. That this 2 Kings 4.39, 40. weed be not in the pot; that this Eccles. 10.1. dead fly be not in the oyntment; that this evil seize not upon you mortally, or that it remain not amongst you to ruine you, either at this time, or at any other time; this capital vice, or grand iniquity, that turns all Blessings into Curses, and all Mercies into Miseries, and all Administration of Ju­stice [Page 30]into Murthers, and all present Deliverances into farther Bondages, when Self is meerly aymed at in what ye do, and not the Glory of God.

And yet I Appeal to the Experience of any sober, Experience shews, that there is a su­perfluity of this naughti­ness, or too much of Self every where amongst us. discreet, honest, impartial man, that does but transient­ly cast an eye upon the present actings of men, whether this be not a season, wherein the Apostles complaint here in the Text, both may and ought to be renewed amongst us, and sadly thought upon by us: Doubtless there are in many parts of England, and more especially here in London, many wise men, and many rich men, and many learned men, and many valiant men, and many large-parted men, and many brave-gifted men, But how many among all these do you or I know to be publique-spirited men? Quod omnes dicit, non ur­genda est parti­cula universalis, ut nullam ex­ceptionem admittas: erant enim alii quo (que), qualis Epapbroditu [...], sed pauci: verum omnibus tri­buit, quod passim erat vulgare. Calv. & Beza in Text. All seek their own, says the Apostle here; and may not we say the very same? Was it ever truer at any time, then now at this time?

And when we seriously minde, or think upon these things, how exceedingly should we commiserate or pity the poor Nation, that now lies languishing under this sad and dangerous infirmity; that is now sick of such a Disease, then which there cannot be a greater Disease; for in the Satis su­per (que) est ei qui non est captus oculis, ut videat facem praeferre; caco ad viden­dum non est sa­tis, ut vel toto sole feriatur. Ioh. Camero Praelect. in Psal 68. Self the great & onely Distemper that we have now cause to fear. eye of any seeing man, what can there be more dangerous, then that which holds forth an abso­lute repugnancy or contrariety, both to All Rules of Piety, and to All Rules of Unity, and to All Rules of Policy? And as it is the greatest, so (as the case now stands with us) it is the onely Distemper that we have cause to fear, the onely Disease that hath for the pre­sent any face of Ruine, or any appearance of mortality in it, in reference to the publique.

It is to this purpose a very considerable expression of that worthy Duke of Rohan's, concerning this Nation of ours, in his Book of THE INTEREST OF THE STATES AND PRINCES OF CHRISTENDOM; when he comes to speak in par­ticular concerning the Interest of England, he says, See page 35. of that Book, where this pas­sage is menti­oned by that Illustrious Duke, as an Aphorism of the late Queen Elizabeths. That England is a mighty Animal, which can never dye, except it kill it self: And surely at this time, (blessed be God for it) it is no other way like to kill it self, if Self do not kill it.

And therefore in the next place, Use. 4 let that be one of my last and utmost endeavors, Containing an Exhortation to publiquenes of spirit, upon se­veral motives: which are to stir up a mighty Spirit in you that are the Fathers of this Famous City, and in us all, for the Publique, and the things of Jesus Christ.

But here, Vincitur Sermo rei mag­nitudine, quan­to (que) majus fue­rit quod dicen­dum est; tantò magis obruitur qui magnitudi­nem rerum verbis non potest explicare. Hier. ad Heliod. de Mort. Nepot. epist. 3. Two ways propounded. in the very Entrance upon this great and necessary work, of perswading to publiqueness of Spi­rit: I confess I am (and may well be) at a stand in my own thoughts about it, having so much to say, that I know not well what to say; —inopem me copia fecit, Plenty hath made me poor. When a man hath the publique good before him, and the things of Jesus Christ before him, he hath rather too much then too little, having then all before him that is any way need­ful to be spoken to.

But I shall exceedingly contract my self, and draw up all under these two Heads: Something I shall speak, 1. More generally, or at large to it; And secondly, Something also more closely or particularly.

In the general, I beseech you to consider,

First, 1 More generally. that as nothing else hath heretofore been so dishonorable and destructive, unto Po [...] quam imperatores Ro­mani caeperunt de industria Christianos atrocitate sup­pliciorum à Christo abster­rere, nunquam illis bene fuit; aut pauci corum, aut nullus ferè, ficea morte descendit ad generum cereris. Camer. Prael. ct. de verb. Dei pag. 444. Col. 2. Governors and o­thers (whether among our selves or elswhere in the [Page 32]World) as when they have degenerated from the pub­lique-Interest, to lay hold upon Principles and Pra­ctices of Cruelty and Disorder, and so have been ready Instruments in the hand of Satan, to persecute those that should have been protected by them. As this hath been the ruine and overthrow of Governments and Go­vernors formerly;

So consider secondly, 2 That nothing could be a greater Honor or Ornament unto you then this would be, If the Lord himself would but please to clothe you with a publique Spirit; Iob 29.11. This would make the eye that sees you to bless you, and the ear that hears you to give wit­ness to you; yea, and besides the many sweet refresh­ments that others would receive by this means from you: How could there be any thing more sweet, or savory, or comfortable in your own bosoms, then this, That ye have put on high, and holy, and heavenly Re­solutions, in the strength of God to live and dye to the Publique, and even to contemn or despise your own things, Something suggested in the general from hence that is of con­cernment. in comparison of the things of Christ? which is certainly the Duty both of Magistrates, and of Ministers, and of All that are called Christians, even thus to be, for the Publique, and for the things of Christ.

That I. To Ma­gistrates. Inter ho­mines egregium hominem esse convenit, qui mulitudini prasit: inter Christianos potestate functurus, non modo egregius homo, sed & egregius Christianus esse debet: Egregium autem Christianum veco, [...]on qui potentia, robore, & opibus, sed qui fide in Christum, dilectione erga fratres, zelo Dei, studio justitiae, & sanctimonia vitae caeteris sit Christianis praestantior; Quibus libertas est eligendi Magistratus, tales ex omni populo quaerant & eligant. Musc. loc. Com. tit. de Magist. p. 573. See Jethro's advice to Moses, E [...]od. 18.21. Magistrate loses his Honor, and extremely disgraces that high Place God hath called him unto, who hath not yet learned to prefer the publique good, before his own private good.

That Damnatur (sc. verbi Mi­nister) si ita quae sua sunt curet, ut quae sunt Je­su Christi negli­gat: Hoc enim est quaererc quae sunt sua, non quae Jesu Christi: Damnatur ctiam, si ideo accedit ad ministerium, & illud exercet, ut sibi consulat, non autem Ecclesiae Christi: Hoc est enim quaerere quae sunt sua: Finis quem [...]ibi in tuis actionibus proponis, efficit ut dicaris quaerere, vel quae sunt Christi, vel quae sunt tua. Zanch. in Text. Minister is no Minister, II. To Mi­nisters. no fit man for such an imployment, that is either wholly ignorant of the things of Christ, or that is but any way careless or negligent about them; or that hath not yet learned to prefer the things of Christ before his own things, yea the least and lowest of the things of Christ, before the greatest and highest of his own things.

That Christian is no Christian, III. To All of us. he hath but a Rev. 3.1. name to live, and is dead, who hath not yet learned to Luke 9.23. de­ny himself in Animad ver­te frater, non tibi licet de tuis quidquam habe­re rebus: omnis, inquit Dominus, qui non renuntiaverit cunctis, quae poss [...]det, non potest meus esse discipulus: Filius hominis non habet ubi caput reclinet, & tu amplas porticus, & ingentia rectorum spatia metiris? Haeredi­tatem expectans s [...]uli, cohaeres Christi [...]sse non poteris. Hieron. ad Heliodor. Epistol. [...]. all his own things, and to Erras frater, Erra [...], si putas unquam Christi [...]num persecutionem non pati: Tunc maximè oppugnaris, si te oppug [...]ri nescis. Idem. ibid. take up his cross daily, and to follow the Quocun (que) te vocat Christus cundum est properè, altis omnibus relict [...]: ita rest icierda tibi est vocatio tut, ut ab omnibus avocamentis, sensus tuos omnes avertas: Jure tao cedendum est, ut officium facias: tut ratio Christi gloriae ne (que) prae­ferenda est, ne (que) aequanda. Calv. in Text. Lamb whithersoever he shall lead him; saying to Jesus, as the people unto Joshua, All that thou commandest me will I do, and whi­thersoever thou sendest me will I go, Josh. 1.16.

More particularly, 2 to prevail with you for this pub­liqueness of Spirit; look upwards, and look downwards, More particu­larly. look upon God, and look upon your selves, and there ye shall finde Arguments enough for publiqueness of Spirit.

First, look upwards unto God, there being nothing better for any of us, then to have our thoughts often [Page 34] ascending, rather then descending; especially nothing safer for Magistrates, that are called to judge others, then to be often Boni judicis est su [...]picere non despt [...]ere. Ferus in Ioh 5.30. looking up unto that God, who will one day judge them.

And in your looking upwards unto God, Motives to publiquenes of Spirit from all the three Per­ [...]ns in the Trinity, looked upon do not any way straiten your selves, but look upon all the Three Persons in the ever blessed Trinity; look upon them severally, or look upon them joyntly, and you shall both ways finde them to be (what they in a due propor­tion would have you to be) a publique good.

Look upon them severally first, 1 Severally. and then if your ap­prehensions of them be not Omnis intel­lectus qui phan­tasticâ quadam [...]ogitatio [...]e qu [...]si [...] Dioinam natu­r [...]m apprehendit, s [...]u [...]rum quidem Dei s [...]xit inmente, Deum autem non intellexit. Greg. Nyssen. de vit. Mosis. phantastical, or vainly conjectural, but Vid. Aug. de Trinit. Zanch de trib. Eloh. lib. 1. cap. 4. Lombard. Sentent. lib. 1. Distinct. 9. R [...]nold. Confer. with Hart, Chap. 2. Divis. 2. & Al. pure Evangelical apprehensions, ye cannot but look upon all and each of them as a publique good; God the Father being in himself a publique good, Jesus Christ a publique good, The Spirit of Grace and Truth a publique good.

Secondly, 2 look upon them joyntly, as they are three distinct Persons, Ioyntly. See the Annet. of H. Ainsworth on this place. and but one God, and so they are a publique good: (x) Hear O Israel, the Lord our God is one Lord, says Moses, Deut 6.4. And unto us there is but one God, says the Apostle, 1 Cor. 8.6. one God, and one Good; and that Good the chief Good; and therefore the chief Good, Summum b [...]nū est summè pub­licum bonum. because a publique Good: with all due reverence be it spoken, God himself could not be the chief Good, if he were not the chief publique Good: And therefore this must needs be the Excellency of Excellencies, the most Qui amat quod verè pu­tat [...]sse summum bonum, id unicè amat: Ita (que) ut id redimat, nihil non facit, nihil haber pensi: Exemplo sit in Evangelio, qui thesaurum reperit in agro, agrum emit, & qui scri­psit— Inveni Portum, spes & fortuna valete, N [...]l mihi vobiscum, ludite nunc alios. Camer. Collat. cum T [...]len. pag. 650. col. 2. Minus te amat, qui tecum aliquid amat quod non pr [...]pter te am [...]t. Aug Confess. [...] 10. cap. 29. amiable excellency in all the world, to be of a publique Spirit; since there is not a [Page 35] greater excellency, no not in God Himself, then that which this amounts to.

When ye have thus looked up unto God, Other Motives to publiquenes of Spirit, from our selves, be­ing loked upon then reflect or look back upon your selves; Look upon your selves as Christians, or look upon your selves but as reasonable men; and under both these Considerations, ye shall have mighty Arguments for a publique Spirit.

1 First, look upon your selves as Christians, and then what maner of persons ought ye to be, As Christians. Christianitas est Christo conformitas. but such as Christ himself was? Godliness is God-likeness; Christianity is Christ-conformity; and if ye do throughly conform to him, ye must of necessity be of a marvellous large and publique Spirit: For never was the world acquaint­ed with such another Example of Self-denyal, with such another President for publiqueness of Spirit, as that which Christ held forth; which is plainly and clearly intimated or held forth unto us, by those ex­pressions, where it is said, that he Phil. 2.7. [...] semetipsum exi­nanivit Vulg. Exhausit semet­ipsum, Tertul. adversus Mar­cion. lib. 5. emptied himself, and that he Gal. 2.20. gave himself for us, &c. that is, All that excellent glory that he was possessed of with the Father from all Eternity, he gave it all away, he emptied himself of it all, for the good of the Elect of God, for the benefit and advantage of poor, sinful, undone crea­tures: He came from the highest degree of sublimity, and he stooped to the lowest degree of ignominy; for he did not onely John 17.9. Pray for us, and Luke 22.44. [...]. Grumi sanguinis. vide Crit. Sacr. by E. L. in voc. [...]. Sweat for us, and Eph. 1.7. Bleed for us, and 2 Cor. 5.15. Dye for us, but he was made Mark 9.12. [...]. pro nilulo habea­tar. vid. [...]ez. & Erasm. hic. vile, and of no reputation; he was Gal. 3.13. made a curse, yea he was 2 Cor. 5.21. made sin for us, as ye know the Scri­pture speaks.

Let me for this, intreat you to cast your eyes more especially upon that one place of Scripture, 2 Cor 8.9. opened. 2 Cor. 8.9. The Apostle was there stirring up the Corinthians unto liberality, An Exhortati­on to liberality 1. Propounded, v. 7. unto a liberal contribution towards the relief of the poor Saints of God: At the 7 v. of that Cha­pter, his words are these, Therefore (as ye abound in every thing else, in faith, and utterance, and knowledge, and in all diligence, and in your love to us) see that ye abound in this grace also, this grace of liberality: And he uses the greatest Argument in the world to perswade hereunto, to perswade the Corinthians (and in them us) unto liberality; 2. Argued v. 9. Two things in the argument. for says he, Ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.

I pray mark, 1 The riches of Christ. He was rich, says the Apostle; Jesus Christ was rich: How rich was he? so rich, that he was [...], H [...]b. 1.2. Heir of all things: Look how rich God him­self was, even Nos autem ci [...]ites su [...] pau­pertate nul [...]te­ [...]us faceret, si pauper factus naturalis divi­r [...]tis in se d [...]itias non haberet: Pauper ergo factus est, [...] f [...]rmam servi [...] [...]ives per [...]sit. secand [...]m [...] T [...]i. Pulgent. contra Sermon. Fastid. cap. 13. so rich Jesus Christ was: for he Phil 2.6. thought it no robbery to be equal with God; C. l. 2.9. The fulness of the Godhead dwelt in him bodily: The Lord himself says of him, He is my fellow, not onely I [...] 41.8. my friend (as Abraham) but my fellow; Awake, O sword, against my Shepherd, and Super v [...] contribalem m [...]m: Ita Symmach. Vid. Ioh. Drus. Fragment. in Zach. Montin. & Iun. in lo [...]. against the man that is my fellow, saith the Lord of Hosts, Zech. 13.17.

And yet though he was thus rich, 2 and thus great, yet says the Apostle, The poverty of Christ. For your sakes he became poor; How poor? so poor, that there was hardly ever any one poorer, in regard of outward things; for Mat. 8.20. The foxes [Page 37]had holes, and the birds of the ayr had nests, but the Son of man knew not where to lay his head: And all this poverty did he voluntarily subject himself unto, Possideart opes sub Christo paupere, quas sab locuplete Diab [...]lo non ha­buerant: & suspiret cos Ec­clesia divites, quos tenuit mundus ante mendicos. Hier. ad Hel [...]odor. Epist 3. that we through his poverty might be made rich, or that we might be made Eph. 1.18. the riches of God in him: Now says the Apostle here in this Chapter to the Philippians, Phil. 2.5. (where he still speaks upon the same account, upon the very same ground or consideration) Let the same minde be in you, says he, that was also in Jesus Christ; and as he humbled himself, and emptied him­self for the good of you all, even so be ye willing from time to time to humble your selves, and to empty your selves for the good of one another.—Thus then as Chri­stians there are ye see very strong engagements upon you, to be of a publique Spirit.

Or if this were not, yet in the second place, 2 As reasonable m [...]n. if ye look but upon your selves as reasonable men, That also calls for publiqueness of Spirit: For I would but ask any man in this Congregation, or any man elswhere, that hath but a competency of Reason to guide him in his way, Do you think that he is a good Commonwealths­man, or a good Patriot, Sanis ho­minibus public [...] pr [...]vitis potiora [...] S [...]de C [...]em lib. 1. cap. 4. [...]. A [...]st. Polit. l. 8. cap. 1. [...]. Xenophen de Venat. that prefers his own private wealth, before the good of the Commonwealth? There is no man that must dare to affirm this, who would not have his own Understanding to rise up in Judgement against him.

So that the Stone that I have all this while been rolling, it now comes down with all the weight of Hea­ven and Earth upon it, purposely to destroy Self among [Page 38]you, sinful, inordinate Self: And I pray take heed, for by the Christ (the Shepherd and the Stone of Israel, Gen. 49.24.) is in nothing so much concerned, as in that which is of publique concern­ment; and there­fore in that re­spect especially, whosoever fal­leth on this Stone shall be broken, but on whomso­ever it shall fall, it will grinde him to powder, Matth. 21.44. Fall of it (which is very great) it must of ne­cessity either destroy that, or destroy you; either it must grinde that to powder, or else grinde you to powder. The sum of all being this, That if there be any thing of God in you, or any thing of Christ, or any thing of the Spirit, or any thing of Christianity, or any thing of Humanity, Then ye must not any longer minde your own things, or seek your own things any otherwise, then in a way of humble subserviency unto the publique good, and the things of Jesus Christ.

And as for matter of Advice or Counsel herein, Use. 5 how to attain unto this publiqueness of Spirit, Containing a word of Ad­vice about the attainment of a publique Spirit. The main dif­ference be­tween Gods Spirit & mans. I shall say no more to that but onely this, That certainly it is in this respect a very sad thing to be left unto our own Spirits, and a very blessed thing to be acted by Gods holy Spirit, in all our ways and walkings: This being the main Difference between the Spirit of God, and mans Spirit, That the Spirit of man is a private narrow Spirit, but the Spirit of God is a large publique Spirit, and such as will every way reach or extend it self to all the con­cernments of a Christian, in one kinde and another: And if God Himself once put this holy Spirit of his within you (which is one of his often-repeated Promises unto his People) Then so long as ye are acted thereby, Isa. 44.3. Ezek. 36.27. Ioel 2.28. Zech. 12 10. Luke 11.13. Ioh 7.33.39. Acts 2.17, 18, Gal. 3.14. ye must and can do no other, then prefer the Good of the publique, and the things of Jesus Christ, before any thing else, that does but meerly respect or concern your selves.