Self-Seeking Opposite to Christ's Interest

_PHILIP. 2:21_For all men seek their own, and not the things that are Iesus Christs.

The occasion of these words you shall see in the two verses going before them. The The Apostle tells the Philippians to whom he wrote, that he would send Timothy to them, which (says he) will be much for your advantage; and he gives them this reason of it: for says he in the words before, he will be very diligent to do you any good, to take care of your matters, which he sets out comparatively, says he I have no man like minded, who will naturally, or faithfully take care to your things. Now he gives a reason why he says he had no man like minded to Timothy, that would faithfully and naturally take care for their matters; for says he, this is the condition of men, this I have found by experience, every man seekes his own things and not the things of Iesus Christ.

So you see these words containe a complaint of that common condition that common frailty, that generall desease and corruption to which all men are subject, every man is apt to seek his own things: every man is apt to it, and for the most part does it, he seekes his own things, and not the things which are Jesus Christs.

The words are so plain that I need not to analyse, or open them, or stand long upon the exposition. These three things you shall see may very easily be observed out of them.

First, Whereas the Apostle complaines of it as a great fault, and a sin, that men seek their own things, and not the things of Jesus Christ; one conclusion hence then is, that

It is every mans duty, or every man ought to seek the things of Iesus Christ and not his own.

This you know must needs be a conclusion arising from hence; for if it be the complaint of the Apostle of the corruption that is in men in this kind: then by the contrary rule it must be every mans duty to seek the things of Jesus Christ.

Secondly, Though this be the duty of every man, yet when we look to the execution, and performance of this duty, every man is ready to do the contrary every man seeks his own things: and because every man does the contrary, therefore the duty is the more precious. When a man denies himself because there are so few that deny themselves, that makes self denial to be the more regarded and esteemed, God makes the more account of it: for he has no need of such men as will not deny themselves, and seek the things of Jesus Christ. There is scarce any man but seeks his own things▪ therfore you need not wonder why all the world is ready to go in a wrong way, a man in this business has so few to keep him company. It is a thing that alway has been, every man is apt to seek his own things. Therefore let not a man be discouraged with it, it is no more then has been, it is no more then you are [〈◊〉] look for: for the most seek themselves and their own things. Those that will seek the things of Jesus Christ, the world accounts them busie-bodies because they are occupied about things that the world likes not of, it has been the custom of all times to seek their own things; and it is in every mans nature thus to do: he that does best and does deny himself, yet he has the same nature with the rest; so then that is the second observation, that every man does it, he seeks his own things.

And lastly from this opposition, every man seekes his own things and not the things of Jesus Christ; there is this third conclusion, that for the most part our own things, and the things that tend to Jesus Christ and his advantage, they are contrary and opposite one to the other: for our natures are contrary, there is an enmity between Christ and us, that which we do for Christ must needs be contrary to our selves, that which is for the advantage of Christ, for the most part is for our disadvantage. And the reason is I say because of the contrariety between our natures and the nature of Jesus Christ and his wayes. Now we will begin with the first, that

It is the duty of every man not to seeke his own things, but the things of Iesus Christ.

It is not only the duty of every man, but it is best for every man to do it. It is a thing that you are all perswaded of, that you ought not to seek your own things: and therefore to spend time in proving the point were a needlesse labor, our business will be to perswade you to the duty; And to that end, we will use no more motives, but those in the text. The one is taken from our selves and the other from Christ.

There is this reason from your selves, why you should seeke the things o Jesus Christ: because God has commanded you so to do. You know this is the command, You shalt love the Lord above all and your neighbor as your self. Christ is to be loved above all, above your selves. Now for the most part when we hear such a command as this; we look upon it as a legal precept, which only shewes a man his sin, and to be as a Scholemaster, a precept that no man can keep. But you must know that it is not so: for every command is to be kept by every regenerate man. It is said that not the least tittle of the Law shall perish, heaven and earth shall passe away first. The meaning is not that no man can be saved, nor no man is in Christ, but he that keeps every jot, and little of the Law: but we must endeavour to keep even the very least tittle of Gods commands with all our might:

If God will not suffer the least command to pass, but you must bend your selves with all your strength to keep it, then this which is a main command to Love God above all, you must think you are bound to keep it, and every regenerate man does keep it in some measure, he keeps it in sincerity, and truth with an upright heart, though he cannot rise to that degree, and height as he should do.

Now I say, it is not only a command, but it is best for every man to deny himself, and not to seek his own things, partly because his good is contained in God more then in himself, and so he shall provide better for himself in self-denial, by seeking God then by looking directly to his own matters. The beeing of the beams (you know) are in the Sun more then in themselves. So is every mans good contained in God from whom it floweth, even as the beam does from the Sun. A man shall provide better for himself in seeking Gods glory then in looking immediately to his own preservation. Therefore you shall find, Deuteronomy 10:13. This is that the Lord your God requires of you that you keep his commandments that he has given you for your wealth. Mark it, the commands of God are given for our advantage. Whenever a man is a looser by keeping any command, though it appear so, he is not so indeed, for every command is for our wealth. So I say it is best for us, partly because our good is contained in God.

And partly also, because God is the end of every creature: now you know the perfection of every creature stands in obtaining its end. Whatever the end of any thing is, when it has gotten that end, it is brought into a perfect condition. For there are certain rules that God has given to every creature to walk by, to attain its end, that in attaining of it it might attain perfection; so he has given to the fire, and to the water, &c. when they kept close to that rule there is the perfection of them. So he has given a rule to the reasonable creatures to walk by, that is to walk in his commands, now in keeping close to them that creature attains his happiness, he puts himself into a happy condition. Now God is not bound to this; because he is the utmost end, the utmost cause, there is nothing beyond him, and therefore he may do all for himself: but if the creature do all things for himself, he destroyes himself, because there is a cause, an end beyond him. Now as there is this reason for the duty, why we should do it in regard of our selves,

So also in regard of Christ. Partly in respect of his love and goodness, he has already shewed to us: you know when a man has done much for one he has reason to respect him. When Christ has done so much for us, if there were nothing to come there is reason, and justice, and equity to seek him, to do whatever may be for his advantage, that we should seek not our own things but the things of Jesus Christ. And partly also why we should seek the things of Jesus Christ, is in regard of the wages which are to come, they are so large that he is not worthy to have them; he is not worthy to be saved by him that will not do something for him, that will not deny himself, and neglect his own things for his sake. So you see what reason there is for this duty why we should do.

Now to make use of it, if this be a duty that lies upon every man not to seek his own things, but the things of Jesus Christ; what remains, but that you consider how you have kept this, and if you be failing in it, that you stir up your selves to do it in a better manner then you have done formerly. Let every man therefore ask this question with himself, have I sought the things of Jesus Christ? have I not many times sat stil for my own ease, for my own safety, for my credit, and profit, when if I had stirred I might have done something for the advantage of Jesus Christ? And consider that our behaving of our selves after this manner is not only sinful, but it is very unreasonable, and disadvantagious for our selves: for the more we lose for Christ the more we gain; he that will be content to be no body in the flesh, he shall be the more in the spirit. For that rule holds true, he that will lose his life shall save it: I say it holds true in every thing else, he that will lose his credit, shall gain his credit: he that will be content to let go his friends, or profits, or advantages, he shall be a gainer by it. So that he that is most prodigal of all these things to spend them for Christs advantage, he that is most forward to suffer imprisonment, and loss of goods, to indure infamy and disgrace for Christs sake, he is the wisest man, the happiest man, he provides best for himself.

For alas, (my brethren) what is it that we have of all our labors under the Sun? but only the riches of good works, those only go with us. The good that we do is only a foundation sure, and stedfast, as you have it, 1 Timothy 6:19. Laying up a sure foundation, that is, a foundation upon which you may build.

All other things that you have in this life, are of a contingent nature; but your good works, the things you do for God, your seeking after the things of Christ, they are of a sure nature, and will not fail you. Therefore let us consider what we do in this case, when we come to any business wherein we are to deny our selves, and let us think thus with our selves, what are these things that I call mine own? The truth is there is no man that has any thing that is his own: therefore when there is an occasion offered you to speak any thing, you ought to say, this is not my credit, this is not my wealth, this is not my strength; these are not my friends; this is not my estate, but they are the Lords; and shall I withold them from him, when he stands in need of them? this is to rob God of his due, it is sacriledge. This consideration will make a man think that it is reasonable for him to do it when he considers that it is none of his, but it is Gods.

It is a thing that we seldom consider of, whenever any opportunity comes, it is as a messenger from God, and tels you that the Lord has need of such a thing, and will you not bestow on him that which is his own? You know the story what is said, 1 Chron. 29. when the people had given largely to the Temple of the Lord, says David, we have given you of what was your own, that is there is reason we should do this, we have done no such great matter, it is your own, and we have given you but what way your own. So whenever you come to do any thing, you must know whenever the Lord gives you an opportunity, for the improvement of your health, and credit, and friends or estate, or whatever the Lord proves you by. This is that which is said, Genesis 27:1. that the Lord would prove Abraham to try him, and he bad him go and offer his only Son. I say when the Lord calls us to any occasion or opportunity, to deny our selves, or to part with any thing for the advantage of Christ, at this time he proves you what you will do, and if you bee content to lose your credit, to be disadvantaged in your estate or any other way, he will deal with you as he did with Abraham, Abraham did not lose his Son, but he received him again: so it will be with every one that looseth any thing, or parts with any thing for the advantage of Christ.

Now I beseech you consider this, that so you may quicken your selves to do this duty. Consider what you are out of Christ, and what you have by being in Christ, and what great reason there is that you should do all this, and more for Christ, whenever God calls you to it; what reason there is for you to part with whatever he calls or.

But you will say, what are these things of Jesus Christ which I ought to seek?

I answer, that you may know it distinctly, the meaning of it is this, when we are exhorted not to seek our own things, but the things of Jesus Christ. That is, when any matter of your own, any advantage of your own, any thing that tends to your own profit, or credit shall come in competition with any thing that is Christs, now to let that go, this is to seek his things, and not your own.

But to pitch you upon some particulars, I will name to you these five.

First of all, if a mans estate come in competition with Christ, that he must be a loser in that for doing something for Christ: here now to be content to be a loser in your estate that you mayest advantage Christ, this is not to seek your own things, but the things of Christ. You shall see Saint Paul was willing to do thus, it was his practise, and you shall see his practise in diverse particulars, 1 Cor. 9. I was content (says he) to take nothing that I might make the Gospel free, that I might further the Gospel. Thus did Moses, he was content to let go the treasures of Egypt, and indure afflictions with the people of God. When the treasures of Egypt, and the honour of being the son of Pharaohs daughter came in competition with God, he lets them all go. So Hebrews 10:34. it is said of the believers that they suffered the spoiling of their goods with joy, that is, when the falling away from a good conscience, and the spoiling of their goods me together upon a narrow bridg they were willing to suffer the spoiling of their goods that they might keep close to the profession of their faith:

Again, if a mans credit come in competition with any thing that tends to the advancement of Christ, now to be content to be despised, to be content to be trampled on, that Christ may have glory, this is, not to seek a mans self but the things of Christ. So you see St. Paul was content to pass through evil report, and good report. And Moses was content not to be accounted the Son of Pharaohs Daughter. And David was content to be spoken against of great men, and to be the song of the drunkards, Psalms 31:13.

Thirdly, if a mans case, and quietness, or convenience, his Wife, or Children, or all that he has shall come in competition with standing for the truth. Now to contend earnestly for the faith once given to the Saints, and to let all these things go, this is to seek the things of Jesus Christ. So did Paul, he was content to be hated of his own countrey men the Jewes, to be driven from City to City, and from Countrey to Countrey. So did Saint Chrysostom in Constantinople, when the faction of the Arians prevailed, when it came in competition, whether he would renounce his Bishoprick, or subscribe to the Arian Heresie, he was content rather to part with all he had, then to submit to any sinful complyance.

Fourthly, if a mans life come in competition (as oft times it does) now to neglect it, to do as Saint Paul did, my life is not dear to me, that is, I do not reckon it as a matter of any worth when it comes in competition with the Lord Jesus Christ.

Lastly, when the doing of any business for the Church and our own business comes together, now to do as Saint Paul did, 1 Cor. 9. with watchings, and painfulness, withhunger, and thirst, and cold, and nakedness did I serve God and wait upon the Churches. This taking paines so the Church is the thing that Timothy is commended for that he did not seek his own things, that is, he was not careful to further his own matters, but was willing to suspend them in serving the Church. This is not to seek a mans own things, but the things that are Jesus Christs. But this I name to you but in brief, that I might pitch you upon the particulars, wherein a man is not to seek his own things, but the things of Iesus Christ.

But the chief thing to be considered is, what it is to seek? for in the duty there are but two things; the Object, the things you are to seek. And the Act, what it is to seek. To seek a mans own things, or the things that are Jesus Christs, that is, to do it with all intention, to do it with all earnestnesse; so the word signifieth, to do things as a man would do them for himself. Therefore you shall see the Apostle using the same, if you take the word in the former verse, I have no man like minded, who will faithfully, the word in the Original is, naturally care for your matters, that is, when a man takes care for the things of Christ, as he would take care for his own things; for a man naturally looks to himself and his own matters. So to seek the things of Jesus Christ is to do them after that manner, and that consists in these three things.

- 1 Willingly. 2 Diligently. 3 Faithfully.

First, A man must do it willingly: as you know when a man has any thing to do for himself, he does it with willingnesse, this the Lord requires at our hands to be willing to do them, which is much more then to do them. As the Apostle says, 2 Corinthians 8:10. It is expedient for you who have begun not only to do, but to be willing a yearago. It is a greater matter to do things with an inward willingnesse, and an inward propensnesse of minde then to do the things themselves.

Therefore that condition is required, Iude 3. we are exhorted to contend earnestly, that is that you do it with much intention of mind; to contend earnestly as a man that is in an argument contendeth, or as a man that is wrestling, after this manner you must contend for the common faith. For you must know that it is not enough for a man simply to do a thing, but he must do it with such an intention as is required. Therefore Titus 2. Godhath purified to himself a people, zealous of good works, that is, a people not only ready to do them, but such as are earnest and desirous to do them; when a man is inflamed with a strong and earnest affection to do a thing. So we see in Romans 12:11. among the exhortations there, be you fervent in spirit, or as the word is, burning in spirit. An example of this we have in the Apostle Paul, 2 Corinthians 11:18. you shall there have an expression of his own minde, in taking care for the things of Jesus Christ. I am cumbred daily (says he) and have the care of all the Churches. The word in the Original is, it lies upon me as a continual burden. It is not a thing that I take up now and then by fits, but it is a thing that lies upon me alwayes, I am daily cumbred, says he, or I daily take care for all the Churches. My soul is distracted, for so the word is likewise in the Original, my thoughts are as it were upon the rack, when I think upon the things that belong to the Churches. And then he says, Who is offended, and I burn not? that is, when there is any disadvantage to the Church, when I see any man stumble, it is not a thing that I look lightly upon, but I take it to heart, I am burned with grief; that is, it takes a deep impression in me. Therefore you must not think when you come to do any thing for Jesus Christ, to do it as of necessity: but you must think, and plot with your selves, as about your own businesse; you must seek for occasions, and when you see a door opened, to go in at it: for to have abilities and not to use them, to have opportunities and not to employ them, it is another manner of matter then we think it is; for not only thorns and bryers, but unfruitfull trees are appointed for burning; and cowardlinesse in doing duties, deserves a curse as well as the not doing them. Therefore Iudges 6 Curse you Meroz becausethey came not out to help the Lord against the mighty. A man must not sit still and say, if such a thing had come in my way, I would have helped the Lord; but you must go out and seek occasions; this is to do it with willingnesse and propensnesse of mind. Therefore the Apostle, Romans 15:12 I aused the Gospel to abound from Ierusalemto [〈◊〉]: r I was exceeding ambitious to preach the Gospel, not where Christ had been preached, &c. that is, as an ambitions man, whether he be young or old is never well, but is alwayes seeking all occasions for his honour and preferment; so says he, I was ambitious to preach the Gospel every where, therefore I caused the Gospel to abound: that is the thing you must consider that it is not enough to do these things, but to do them willingly, there is that necessity put upon you. You shall see what an accent and Emphasis David puts upon it, 1 Chron. 29:14. [〈◊〉] I thank you that you have put[〈◊〉] the heart [〈◊〉][〈◊〉] people to offer willingly: he repeats it five times; as it he should say, this is all in all that they [〈◊〉] willingly. So that in it it is seen that a man does that he does for God with a perfect heart, when he does it willingly; when he does it otherwise, it is done with an hypocritical and unsound heart. That is the first thing we must do in seeking the things of Jesus Christs we must do them with much intention of mind, wi[〈◊〉] willingness and forwardness.

Se[•…] As we must do them willingly, so we must do them diligently: many a man will say, it may be I do the things, [〈◊〉] I do them with all my heart, willingly, but now this is another condition that you do them diligently, Rom▪ 12 11. be [〈◊〉][〈◊〉] in doing ser[•…]; and in Chap. 15. [〈◊〉][〈◊〉][〈◊〉], e him [〈◊〉] with [〈◊〉]; the like may [〈◊〉] o all duties. For you must know that God observes the manner of doing things as well as the things. Therefore Revel. 3. he says, I know your labor. The word in the Original is such labor is a man takes in harvest, I know how you sweatest at the work: so I say it is not enough to do the things except you do them diligently.

You will say, What is it to do a thing diligently?

It is to do it with all our might, You shalt serve the Lord your God with all your might, that is, all the strength a man has he is to improve it, and to imploy it upon the Lord, and his businesse. For you must know, every man has a different strength, one man has more authority, more wit, more liberty of speech then another. As every man has a different strength, so he must bestow all his strength; one man may do much more then another, and yet he may do the thing he does exceeding remissely and negligently. Another man that does a great deal lesse, yet doing it diligently, putting forth his whole strength, he does a great deal more: therefore the Lord requires that every man should do what is his proportion. Look how much you goest beyond another in your might, so you must go as far beyond him in performance, otherwise it is done remissely. As now take a childe and a tall man, that both go to a goal, when the child runnes, the man man walks; the child does it diligently with all his might, whereas the other does it negligently. So is it when we do not improve all our might we have for the advantage of the Lords Work. For you must know when any man has to do any businesse, he is not to compare himself simply with another, to say another man does no more: It is no matter what the thing is, but what proportion it holds with your strength and ability. When the Widdow gave all that she had, the Text says, That she gave more then they that put more into the Treasury; because it was the utmost that she could give. As we say he has given most that has least left behinde; so he bestows most upon the Lord that leaves the least of his strength unimproved.

And again, it requires not only that you put all your strength to it, but that you be constant in doing it; for if a man hold not out, this man is not diligent, but negligent. It is a usual thing for men in doing the Lords businesse to be weary in well doing, to give over welldoing; therefore you must add that also to it, that if you will do it diligently you must do it constantly. That was the commendation of Caleb; they that came from Egypt went a great way in the wildernesse, and brake through many difficulties, but they gave over. Whereas Caleb had a constant spirit which clave to the Lord that he went through. So the Apostle exhorts them, Heb. 3. Confirm your feeble hands, and weak knees, least that which is halting he turned out of the way. This is accounted negligence, when a man grows weary, that his hands begin to faint, and he begins to leave his way; therefore to hold out in well-doing is to do a thing diligently, and this is the second thing required to seek the things of Jesus Christ. First, To seek them willingly. And then to do his work diligently.

Thirdly, and lastly, as to do it willingly and diligently, so to do it faithfully. Many a man may be willing to do something for Christ, and to be diligent too for the time; but to do it faithfully, that is without any respect to himself, not for his own ends, but to do it for the Lord, and for his sake, that is that which is required. Therefore whereas the word here in the new Translation is translated naturally, the other Translation has the word faithfully, who will faithfully care for your matters. So that for a man when he comes to do the things of Jesus Christ to have an eye to himself, to be considering what will make for my advantage; what profit shall I have by it? and so to be put on by that motive, this is to do the work of Christ unfaithfully. And in this our hearts for the most part are exceeding deceitful, when we have to do any thing for Christ, the flesh in us is ready to have the first and the chief hand in any such businesse: that is, selfrespects, and self-aims are ready to mingle themselves with the best actions we do, unlesse we have a narrow eye to them.

You know Iehu did the work of the Lord very diligently, but not faithfully: for his zeal was not for the Lord, but for himself. They that followed Christ many of them followed him far; but it was not for him, but for the loaves, because they were fed with them, and were filled. You see Baalam professed much, that if Balaak would give him his house full of gold and silver, yet he would not go from the Word of the Lord; but yet this was not done faithfully, he had an eye to himself in all this. So I say, a man may do the things of Christ diligently, and yet not faithfully. Two servants may both be very diligent in their masters work, and yet there may be a broad difference between them, the one has indeed an eye to his masters profit, the other to his own.

This is all in all therefore to consider whether the talents that we use, we use them for our Masters advantage or our own. You mayest do very much, you mayest use your talent as diligently as any man; yet if you examine your heart, and deal strictly with your self, you mayest find that, these are used for your self and not for your Master, which is the greatest folly in the world. For, my brethren, what do we gain when we take a great deal of pains for Christ? surely there is nothing ours, but the sincerity we do it withall. It is for other mens advantage, the most glorious and specious, works we perform, the greater they are, the more may be the profit and benefit of the Church by them: but there is nothing your own, but your faithfulnesse and sincerity in doing them.

Therfore consider this, whether when we do any thing for Christ, we do it faithfully or no, for in this our hearts are apt to deceive us. How many are there, that pass not much for the doing of the thing so themselves may have their end? Diotrophes was willing to work with the Apostle; but it was to have the preheminence. How many great actions are overthrown for want of this faithfulness that men do not simply do that which they do, but out of contention, and vain glory they do it? How many great actions I say are overthrown? So that when two men are both of them alike set to do a thing, both are willing to do the work, yet because one may not have the praise of it, the glory of it, because he may not be first, and chief in the business therefore he lets it go.

I cannot better compare it, then to two men that are to carry a beam in at a narrow door; both would be first in, and when they do so, we see they carry it a cross, and in a twhart manner, and so they cannot do it: if one would be first, and another second it might be done with ease. So when the business of Christ is to be done, we go crossly about it, and the work is left undone, because every one seeks for his own particular preheminence.

But you will say, if it be a thing wherein the heart is so exceeding deceitful, how shall I find whether I do that I do faithfully with a single sincere heart or no?

Consider what you doest when your own case and Christs are severed: if you find that when your own credit, and profit and advnage is involved in Christs business, then you are willing, and forward in the work of Christ, and not otherwise, you mayest suspect your self. When one servant followes two Masters that go before, while they go together it is difficult to know to whom he belongs, but when they part, you know who the Master is by the servants following of him. So there is a time wherein Christ, and your own cause go together, when Religion and your own credit go together, but when they are parted, and severed one from another; then consider which you followest, whether you have the same diligence, and solicitude in the business of Christ, when there is no interest of your own joyned with it. Moreover consider what you doest, when you have to do with people that are ill deserving: for if you do what you doest for Christ, though men do not answer your pains, but carry themselves in a contrary manner to you, yet if it be done for Christ you will continue to do it. That was the tryal of Saint Pauls faithfulness, when the Jewes set themselves against him, and would have pulled him in pieces, yet he continued in the same faithfulness in his service of Christ, and the Church.

If you shall give over because men use you ill, it is an Argument that you did what you did not simply for Christ. If you do what you do to get the love, and credit, and applause of men, when you miss of that you will then give over, and that is a sign of insincerity.

Again, when an action is done, consider what it is that runs in your thoughts, when the business is past, consider about what your mind is most solicitous, whether about your credit, to think what am I thought of? or about your riches or honor, what have I gotten by it? Or whether are you solicitous whether the business of Christ has succeeded? whether the affairs of the Church has prospered: for in this is the tryal of a man. A man is content to be a losser for Christ, when he is willing to lose that which is dearest to him. As one says, it is a mans excellency, to be content to lose his credit with men rather then his conscience towards God: so I say when a man is careless what becomes of whatever belongs to him, but all his solicitousness, all his study, and taking care, is for the business of Christ. This was Saint Pauls case too, he cared not so the work went on, what became of himself. So you see here what the condition is that is required, to seek the things of Jesus Christ, you must seek them diligently, and faithfully, that is you must seek them as you seek your own things: for when a man has any thing to do of his own, he does it willingly, and diligently, and faithfully, after that manner you ought to do the things of Jesus Christ.

But you will say, this is a hard, and difficult thing for a man to seek the things of Jesus Christ after this manner, who is able thus to do them? So to do them, in sincerite, and with diligence, and faithfulness, as not to mingle any self-respect, or aim at his own ends?

I answer, it is true, and the holiest men that are, have some such tincture in their best actions; but they are not to be discouraged, so it be not the chief: but they are to be humbled, and to strive against it. And this use (by the way) you may make of it, that a man may see how little cause he has to be puffed up, or to be conceited for his best actions, if he consider how unfaithfully he has done them; how unwillingly, how negligently. But I say though these things be in us, we are not to think that the things we do are presently done in hypocrisie. The thing that we are to look to is that those aimes, and respects to our selves that are mingled with our best actions, do not prevail that we do not allow them in our selves.

But you will say, how shall we bring our hearts to this, not to seek our own things but the things of Jesus Christ?

In a word this you must do, you must give your own selves to Christ: when a man has once given himself to Christ, he will be ready to give all that is his. In 2 Cor. 8. The Apostle had occasion to speak of their readiness to supply the necessities of the Saints, and he gives this as a reason of it, because they had given themselves to Christ. So the way to prepare your hearts to seek the things of Jesus Christ, is to give your selves to Christ. Therefore no natural man can do it, because he makes himself the end, he sets himself up for his end, because he has not given himself to Christ. But a regenerate man is able to give all to Christ, because he has already given himself to Christ.

But you will say, what is it to give a mans self to Christ?

When a man is perswaded of this, that Christ will take care of him, and provide better for him then he can himself, he is willing to submit to Christ, and give himself to Christ. A man will never go off of his own bottom till he be assured of a better foundation.

And partly also it is done by changing a mans opinion of himself: for every unregenerate man has a different opinion of himself to that which he has when he is regenerate. One man thinks that that which consists in his private, and outward happiness and safety, and therefore his profit, or credit, or whatever may make up that, that he reckons himself, and that he will build upon. But when a man is in Christ his opinion is changed, there is a new part, a regenerate part in him, and where that is in a man, that he reckons to be himself. What a man has an opinion to be himself, whatever makes up that self that he will draw to himself. When a man reckons the regenerate part to be himself, he is willing to be a loser by all other things, so that that self may be a gainer: because he knowes that all this while is no loser in himself, so long as he growes in grace, and keeps a good conscience; so long as he knowes, and is perswaded that God will take care of him, far better then himself can do, so long the building up of himself goes forward, and he takes care for nothing else besides. This is for a man to give up himself to Christ.

Secondly, it is not enough to give up a mans self to Christ: for though his heart be prepared to seek the things of Christ, yet he must give diligence to intend it. he must pray that God will set it into his heart, and keep it in his heart, that upon all occasions when he is put to it he may seek the things of Jesus Christ, that as you have it, 1 Chro. 29 It is Davids prayer Lord (says he) I beseech you to keep this in the purpose of the heart of this people for ever. When they had offered willingly: he knew that that was an extraordinary matter and would soon slip out of their minds, thereforehe prayes that God would keep it in the purpose of their hearts for ever.

Now when a man seekes his own things, it is natural for a man, and that a man does easily, but to seek the things of Jesus Christ that is above nature, and then there must be much intention; a man must have something in him to move him to mind it most, and above all other things. When a boat goes against the streame, and against the wind you know there must be much labor to drive it on. So to seek the things of Christ, it being above the the stream of nature, there must be anintention from above, you must beseech God to keep it in the intention of your hearts.

Now again to these two, when a man has given up himself to Christ, and when he does mind it, and intend it, and pray for it, you must add to this faith without which no man can do it: for this objection presently comes: what; must I seek the things of Jesus Christ, and not mine own, what will then become of me? how shall I provide for my self, or for my family, and those that depend upon me? Now there must be faith to give this answer, the Lord will provide for you. For till a man think that there is another that has will and power to take care for him, and to provide for him, it is impossible that he should seek the the things of that other: but believe this once that God will take care for you, and then you will be content to deney your self. As if a Master should say to his servant, be you diligent in my service, I will take care for your meat and drink, and clothing, and when your apprentiship is out, I will give you sufficient to live upon: if the servant believe this, he will be willing to neglect all other things, and to seek his Masters profit, and to intend his Masters business. So here we should seek the things of Jesus Christ, for says he I will provide for you. I will take care for you, you shall want nothing in this present life, you shall have all things necessary, and when your appentiship is at an end, I will provide an inheritance for you. If you will believe these things, and these promises, you will then seek the things of Jesus Christ, and not your own things.

You have a promise for this, Mat. 6. seek you first theKingdom of God, and the righteousness of it, that is, mind this one thing, seek not your own things, seek the Kingdom of God, and then all things else shall be ministred to you: that is, God will undertake to provide for you the things of this life, you shall have enough of them. Now to believe this promise, this faith in the promise, is that which prepares, and enables the heart not to seek its own things, but the things of Christ.

Now you must have not only faith in the promise, but faith in the providence of God: for a man may believe the promise, but because he does not believe the particular providence of God, that he is not only able, but that he does bring things to pass, and that all things are guided by him, he is ready to doubt and to fear a loss if he seek the things of Jesus Christ. As Jacob, and Rebecka, they had both faith in the promise, but because they had not a faith in the particular providence of God about the bestowing of the blessing, therefore we know how they missed. So Moses had faith in the promise that God would provide meat for a moneths time, but he knew not how; therefore you see how many objections he brought, shall all the fishes of the sea be brought together? and all the beasts of the field? &c. Therefore I say, put these together, when a man has faith in both, that is in the promise of God, and in the particular providence of God, that enableth a man not to seek his own things.

You shall see them joyned together, 2 Tim. 3. for Iknow (says the Apostle) whom I have trusted, and I am perswaded that he is able to keep that which I have committed to him to that day. Mark it, as if he should say do not wonder at me that I am willing to lose my liberty, and my ease, or to endure so much cold, and nakedness, to expose my self to so many perills as I do: for I trust God, I believe God, I have committed my safety and my life, and my health, and all that belongeth to me to him, and I know he is able to keep it. So I say now when you are about any business of Christ in which there is any difficulty, or any hardness; or any likelyhood of losing any thing, except you believe the particular providence of God, and can commit that which you have to God, and say I dare trust him, and I know that he will keep it for me, you will never be able to deny your self, and to do the things of Jesus Christ: but if you think, that what you losest for God, God will keep it for you, you will say thus wih your self, I will commit this to God, I know it shall be reserved for me, and therefore whatever becomes of these things, I will do the work, I will do the business of Christ, I will imploy my self in his service▪ this makes a man bold in the most difficult cases. So David, I will lay me down (says he) and sleep, because the Lord sustaineth me. That is, I care not for any thing, I have committed my self, and my safety, and all to God; and therefore when his heart was quieted, and setled upon this that he knew whm he had trusted; he had faith in God, in his promise, and in his providence, he had ground enough for rest. This is the third thing that prepares us to give up our selves to Jesus Christ.

Now fourthly, Wee must adde to our faith Love, for Love enableth a man to seek the things of Jesus Christ. Therefore, 1 Cor. 13. it is said that Love seeketh not her own things. If you would bring your hearts not to seek your own things, but the things of Christ, get Love. That is, you must know that self-love seeks its own things: and the more self-love is in any man, the more respect he has to himself, the more he seeks his own things, which tend to his own advantage, but the love of another makes a man seek the things of another, it makes a man bountiful, as Saint Paul says, I am ready to be bestowed for your sakes. And therefore you have that saying that love edfieth; that is, it makes the magistrate to take care for the good of the people, the Minister for his charge, &c.

The Mother and the nurse, where they love, you see what pains they take, what neglect they expresse of themselves, and all, that they may do good to the Child: for that is the nature of love; And therefore when we do not seek the things of Christ, it is an argument that we want the love of Christ, and the love of God. You see the Apostle Paul, 2 Cor. 5. he gives this reason why he sought the things of Christ with the neglect of himself. The Love of Christ constraineth me says he. As if he should say, though I undergoe much scorn, and discredit, and losse in the world: indeed I am content to be thought to be out of my wits, to be accounted any thing: for the love of Christ constraineth me; that is, it makes me ready to do any thing, seeing it is for Christ and his advantage, I am willing to be so accounted of. Now how came he to this love of Christ? why thus we judge (says he) that if Christ died for us, &c. So that if you would bring your hearts not to seek your own things; but the things of Jesus Christ, you must labor to have your hearts enflamed with the love of Christ, and that you may do so, use the means that Saint Paul layeth down; he died for me, he is worthy of it, he deserves it of me, he has done this, and this for me: therefore there is reason I should no longer live to my sel; therefore there is reason I should seek his things, that I should do his work. Thus to stir up our hearts to love the Lord Jesus, is the means o prepare us to seek him. And so you see the business we have to do: we are to seek the things of the Lord Jesus, willingly, diligently, and faithfully. And also what it is that prepares, and disposeth the heart so to do.

First, to give up our selves to Christ.

Secondly, to labor to have it kept in the purpose of our hearts.

Thirdly, to have faith in the promises, and providence of God.

Lastly, to have Love to the Lord Jesus. And so much for this point, and for this time.