Christ the Perfect Pattern of a Christians Practice, Sermon 10
Mary Wolnoth, May the 20. 1649. foreign.
Rom. 15. 3.
For Chriſt alſo pleaſed not himſelf.
foreign.
THe Apoſtle having ſpent the former Chapter in giving exhortations to ſtronger Chriſtians, how they ſhould carry themſelves towards their weaker brethren, about the uſe of Chriſtian liberty, in things indifferent, viz. that they ſhould neither be cenſorious in judging one another, nor ſhould put a ſtumbling block in the way of one another, to occaſion their falling; doth go on with the ſame ſubject in this Chapter, ver. 13. In which he layes down the Doctrine, and confirmes it with ſome more arguments.
The Doctrine is laid down in the 1. ver. we then that are ſtrong, ought to beare the infirmities of the weake, and not to pelaſe our ſelves.
The arguments to preſſe this Doctrine, are reduced to two heads.
(1) From the command and injunction of God laid upon every Chriſtian, vor. 2. Let every one pleaſe his Neighbour for his good, to his edification. God hath given to every Chriſtian a charge over his brother, as well as over himſelf, therefore he muſt not onelyonly look after himſelf and his own concernments.
(2) From the example of Chriſt, ver. 3. he did not pleaſe himſelf; Therefore ſuch as profeſſe faith in him, muſt ſtudy to be as he was. Now that Jeſus Chriſt did not pleaſe himſelf is proved farther, ver. 8 and 9. ad. 13. he ſought the benefit both of the Jews, and of the Gentiles. Therefore both Jews and Gentiles converted to the faith, ſhould by his example learne to pleaſe, and to ſeek the edification one of another; This the Apoſtle urgeth from the generall end of the Scripture, ver. 4. And concludes with a prayer and exhortation, ver. 5, 6, 7. for them, That they might be of the ſame mind towards one another.
In the words I have read, we have two things.
1. The glorious commendation given to Chriſt, he pleaſed not himſelf.
2. The Inforcement of this Example upon theſe Chriſtians. For Christ, &c.
1. What ſelf-pleaſing is? There is a good ſelf-pleaſing, viz. when a man takes pleaſure in good, Pro. 21. 15. And a ſinfull ſelf-pleaſing.
1. When a man takes pleaſure in ſin, Eſa. 2. 6.
2. When a man looks no farther then himſelf, ſo in the Text, its oppoſed to the pleaſing of our Neighhour, ver. 2. and what he doth.
I ſhall firſt handle the grace it ſelf by way of Doctrine. And then enforce the imitation of it, in the application.
The doctrine is this, That Jeſus Chriſt did not pleaſe himſelf. Nothing was more remote from Jeſus Chriſt, while he was upon the earth, then ſelf-ſeeking and ſelf-pleaſing. This we ſhall find made good two wayes.
(1) By his profeſſions. He doth many times publikely profeſſe againſt ſelf-pleaſing, & ſelf-ſeeking; And we are ſure that his Teſtimony is true. Mens bare expreſſions, eſpecially concerning themſelves, are not valuable. Their tongues and hearts many times are contrary: But Jeſus Chriſt, neither did any ſin, nor had any guile found in his lips, 1 Pet. 2. 22. he was not acquainted with fraudulency; nothing but truth lay in his heart, and nothing but truth came out of his lips, therefore we may ſubſcribe, yea we muſt ſubſcribe to his Teſtimony. Now we have this Teſtimony, Joh. 5. 30. Joh. 8. 50.
(2) If we look upon his practiſe, we ſhall find it, yet more clearely, his actions anſwered his words. Men they often profeſſe againſt ſelf-pleaſing; that they my pleaſe themſelves more ſecurely: ſelf-denying, votes make but more way for ſelf-ſeeking practiſes, but Chriſt did not onelyonly profeſſe ſelf-denyall, but practiſe it, we ſhall find ſelf-denyall written upon all his actions—. Self-detriment and ſelf-loſſe, and ſelf-ſhame, was all which Jeſus Chriſt gained.
(1) In taking our nature upon him, he loſt his glory; the beauty and brightneſſe of the Divine nature, was ſhadowed and hid under the rags of our fleſh, the aſhes of the humane fleſh did obſcure the ſhining beames of the Divine Nature, therefore the Apoſtle ſaith, he emptied himſelfe, Phil. 2. 7, 8. he made himſelf of no reputation, foreign. He fell from the height of glory, to the depth of ſhame, from the Throne to the Dunghill.
(2) When he had taken our fleſh, what advantage of his own did he look after?
(1) He denyed his own eaſe, his life was full of labour, watchfullneſſe, painfulneſſe, wearineſſe.
(2) He ſought not his own honour, he was expoſed to ſhame, reproach, contempt, diſgrace, &c. he was vilified by every tongue, ſcorned and ſtigmatized by every mouth.
(3) He ſought not his own profit, he had no lands, no houſes, no revenues: Foxes have holes, the birds of the ayre have nests, the Son of man hath not where to lay his head, he was foreign, 2 Cor. 8, 9. he begd a draught of water, Joh. 4. 7.
(4) He ſought not his own pleaſure, he lived a retired, obſcure life.
There's a twofold pleaſing of men.
(1) A ſinfull pleaſing of them.
(1) When men are humord, & flatterd in their ſin: of this the Apoſtle ſpeaks, Gal. 1. 10.
(2) When we act onelyonly for the applauſe of men, foreign, Eph. 6. 6. Col. 3 22.
(2) A …o…y pleaſing of men.
(1) When we apply our ſelves to their weakneſſe, in things lawfull, for their ſalvation, 1 Cor. 10. 33.
(2) When we ſeek their profit, Rom. 15. 2.
(5) He ſought not his own life, he ſubmitted himſelf to the moſt vile, ſhamefull, painfull, curſed death of the Croſſe. If you trace him from his birth to his grave, you ſhall find nothing that can be called ſelf-pleaſing, or ſelf-ſeeking. All he acted, all he did was out of reſpect to others: he was borne for others, he laboured, he wept, he preached, he prayed, he lived, he dyed, not for himſelf, but for others.
He might have had all the honours, glory, preferment, &c. the world could afford, but he ſought none of theſe things, he would leave any thing of ſelf-concernment, when he had opportunity to do others good.
The reaſons are theſe.The foreign
(1) Self-pleaſing was not ſutable to the ſtae and condition which Christ had taken upon himſelf. He took upon himſelfe the forme of a Servant. Now Servants are not to ſeek themſelves, but them for whom they are employed and intruſted. This is the reaſon which the Apoſtle gives for this very thing, Phil. 2. 4, 5. 7. he ſpeaks, ver. 5. how Chriſt looked not at his own things, &c. and the reaſon is hinted, ver. 7. he took upon him the forme of a Servant. And this is the very reaſon which he gives his Diſciples of that ſelf-neglect, which they ſaw in him, Joh. 4. 34. my meate is to do the will of him that ſent me, and to finiſh his work. Chriſt in his word, requires of all Servants, that they look not at what is of advantage to themſelves, but at what may be for the benefit of thoſe that Tit. 2. 9.have choſen them, 2 Tim. 2. 4. Even Souldiers; they muſt pleaſe them, who have choſen them, not themſelves. And having taken upon him the office of a Servant, he would act as became a Servant, vid. Joh. 6. 38.
(2) From the ſtrength and Ardency of the affection which he bare to the glory of God, and the good of men. The honour of his Father was precious to him, the advantaging of his Church was the delight of his Soul. He could neither have brought glory to his Father, nor been beneficiall to men, if he had pleaſed himſelf and ſought himſelf, therefore he looks off himſelf, and looks to others. The ſeeking of himſelfe would have been the loſing of the world; the pleaſing of himſelf would have been the deſtruction of others; his eaſe would have been his Churches torment, his pleaſure would have been their paine, &c. Paul he was ſo far in love with the Churches good, that he can be content to neglect himſelf, for their advantage, vid. 2 Tim. 2. 10. if ſelf and Church ſtood in competition, as many times they did, he would diſpleaſe ſelf to pleaſe the Church. The love of Chriſt is ſtronger then the love of 10000 Pauls.—
(3) That he might teach us the ſinfulneſſe and danger of the ſin of ſelf-pleaſing and prevent us from falling into it, what the Apoſtle ſpeaks of the patient ſuffering of Chriſt, we may ſay alſo of this, vid. 1 Pet. 2. 21. Therefore we find that when the Apoſtles endeavour to take off Chriſtians, from this they ordinarily urge the example of Chriſt. As there are two wayes, whereby the excellency of duty appeares, viz. Gods command and Chriſts example; ſo there are alſo two wayes whereby the evill of ſin appeares, viz. the prohibition of Gods law, and the care of Chriſt in declining it.
(4) From that humanity, curteſy, and comity, which was in Jeſus Chriſt, where there is ſweetneſſe of nature, there will not be ſelf-pleaſing, uſually ſelf-pleaſing is found in moroſe, rugged, harſh natures; ſuch as Nabal was.
But Nature in Jeſus Chriſt was in its perfection. The Scripture makes mention of the grace of Jeſus Chriſt, 2 Cor. 8, 9. i. e. the goodneſſe of his diſpoſition. There was no ſoureneſs of nature in our Saviour. Grace is powred into thy lips, Pſal. 45.
(5) Our Saviour knew well that the end of his coming into the world, was of publique, not of private and perſonall concernment, therefore his deſire was to pleaſe, to ſeek others not himſelfe. The wiſedome and happineſſe of men is to know their end, and to ſerve their end; our Saviour had this wiſedome, we ſhall find him very often arguing in divers caſes, from the end of his coming into the world. I came not to do my own will, Io. 6. 38.
1. Uſe. Information.
(1) We may from hence take notice of the very great humility of our Lord Jeſus Chriſt, he was ſo lowly and ſo full of condeſcenſion, that he would ſtoope to the meaneſt of the ſons of men. Though he was the excellent glory, yet he did not ſo far inſiſt upon his own greatneſſe, as to the diſregard, and overlook the concernments of others; He did undervalue and paſſe over (as I may ſay) the things of perſonall concernment, that he might take care of the things of others. Great men they think it too far below themſelves, to take into their thoughts the things of others, to look to them in their actings, &c. they judge it a diſparagement, but Jeſus Chriſt did not ſo. If they may pleaſe, profit, advantage themſelves, they matter not though many be ruin'd, undone, deſtroyed,—Jeſus Chriſt was of another mind; He would not do any thing, which might ſcandalize anorher, though he might have done it: he payed tribute to avoid ſcandalizing of others, Math. 17. 27,
(2) We may from hence ſee the reaſon of ſeverall Acts of Chriſt.
(1) Why it was that our Lord Jeſus did ſo contentedly paſſe by and diſregard all the indignities, all the hard uſage he receives from men, ſometimes he was called Beelzebub a Samaritan, and, hath a Devill a Wine bibber, and riotous perſon, yet we do not read that he was much moved, &c. when he was reviled, he reviled not againe, &c. 1 Pet. 2. 23. The cauſe is, He did not pleaſe himſelf.
(1) It lets us ſee the reaſon alſo why he was ſo little taken with popular applauſe. The Euges, Hoſannas of men did not much affect him, when he had wrought great miracles, to noyſe his fame, he would retire into the wilderneſſe, he acted his greateſt works often in corners, When his brethren importune him to take a publike ſtage to act upon, he ſlights them, &c. Joh. 7. 4. he rejects it.
(3) Why his converſe was with men of loweſt condition, &c. he came as readily to the poore Cottage, as to the Centurion's houſe.
(4) Why he did beare ſo many weakneſſes in his Diſciples.
How foreign breeds theſe following luſts,
(1) It breeds Covetuouſneſſe: foreign will 2 Tim. 3. 2.be foreign, he that ſeeks himſelf, will rake all things to himſelf; ſuch a man will never make an end of heaping up, and that by any meanes, direct or indirect. Covetuouſneſſe is the root of all evill, and ſelfe love, is the cauſe and root of that.
(2) foreign boaſters. foreign eſt mendacium quo nob…s plura arrogamus & tribuimus; quàm reverâ poſſidemus, Keck. Ethic. And foreign is one that boasteth of what he hath not, a great ſin. Self-ſeekers, they look upon themſelves, as men of great worth: therefore there will be arrogating, boaſting of their excellencies, and Deſerts: its an Epithet of the Peacock, (Lee Critic). They arrogate to themſelves, the Names of Saints, &c. high Titles, &c.
(3) foreign. Proud. Praeferentes ſe aliis, coſ que praeſe contemnentes—. Self-love will bring in this ſin.
(4) foreign, Blaſphemers. Qui bonorum famam non morantur laedere. Self-admirers muſt needs caſt dirt upon all Faces, that they may ſhine alone.
(5) foreign. Deſpicientes legitimam authoritatem. Anti-magistratical. Self-ſeekers cannot endure any Superior, they muſt Regnare ſoli—
(6) foreign, Unthankful. 'Tis againſt the Nature of ſelf-ſeeking to acknowledge any receipt, or to recompence any courtefies, &c.
(7) foreign, Ʋnholy. Prophane men, without holineſs, not caring for the ſtudy of it. He that ſeeks himſelf, cannot ſtudy holineſs, that checks his luſt, bids him ſeek others, therefore he turns prophane, &c.
(8) foreign, Without Natural Affection. Reſpecting no Relations. All Relations of conſanguinity, affinity, are ſwallowed up in ſelf.
(9) foreign. Covenant-breakers. Self-ſeekers will never make Covenants, but upon ſelfiſh reſpects; and upon ſelfiſh reſpects, they will violate all again.
(10) foreign. Falſe accuſers. Qui co…fictis criminibus aliorum innocentiam onerant. They muſt make all others Devils, that they themſelves may appear Saints. They muſt brand others, that Self may be clear.
(11) foreign. Incontinent. Men that wallow in all kind of voluptuouſneſs. A ſelf-ſeeker will deny himſelf in nothing. Self muſt indulge it ſelf.
(12) foreign. Fierce. Cruel as Beaſts, without meekneſs or humanity.
(13) foreign. Deſpiſers of them that are good.
(14) foreign Traytors. Qui amicos benemeritos periculis vitae objiciunt, who expoſe their friends, that have well deſerved of them, to danger of their life.
(15) foreign. Heady. Men that have no other guide but wil. Raſh, inconſiderate, ſumpta metaphora ab avium pullis qui implumes dum vola…e conantur humi decidunt. A Metaphor taken from the young-ones of Birds, which endeavour to fly, before they are feathered.
(16) foreign. High-minded. Pleaſing themſelves with an opinion of their own worth and excellency. Inflati, puffed up with the thoughts of their own glory.
(17) foreign. Lovers of pleaſures, more then lovers of God. A ſelf-ſeeker, will at any time caſt Gods commands behind his back, to take up his own pleaſure.
(18) foreign. Having a form, &c.
This is the Colours, or Enſign of this black Regiment. They have an appearance of godlineſſe.
Their Colours are white, though their actions are very black.
The Cup is guilded, that the poyſon may be leſſe ſuſpected.
God is ſet up in the Banner, that the Devil may lodge more quietly in the Camp.
2d Ʋſe. Exhortation. Let us imitate our Saviour in this grace, vid. 1 John 2. 6. This Doctrine was never more neceſſary, then in our times. Self-pleaſing, and ſelf-ſeeking, is the Epidemical Diſeaſe of the preſent Age. Every one ſeeks himſelf, and not the things of Jeſus Chriſt, was the Apoſtles complaint of old, Phil. 2. 21. We may take up the ſame Complaint now, too truly. The greateſt part of men look no further then themſelves; if they be pleaſed, they care not who be diſpleaſed; if they be advantaged, they care not who be prejudiced; if their Houſes be builded, they care not if all others Habitations be pulled down: if they can but ſwim, they matter not if all others ſink. Look to thy own Houſe David, &c. Shake off this frame of Spirit, all ye who pretend to Jeſus, &c.
I ſhall (1) give you ſome Motives.
(2) Propound ſome Helps, or Directions.
Motive 1. Conſider the many preſſing Commands of God to this purpoſe. The Scripture is very frequent in commending the care and reſpect of others to us, vid. Phil. 2. 4. foreign, to look as to the ſcope or mark we aym at, Look not every man on his own things, but every man alſo on the things of others. And Joh. 13. 14. Ye ought alſo to waſh one anothers feet, i. e. not to look after your own welfare, but after the welfare of others alſo, Gal. 5. 13. By love, ſerve one another, Gal. 6. 2. 1 Theſ. 5. 11. Edifie one another, even as alſo ye do. Heb. 10. 24. Conſider one another, foreign, to provoke unto love, and to good works. The care of others welfare, is commanded no leſſe then our own. Thou ſhalt love thy Neighbour as thy ſelf, Mat. 19. 19. 1 Cor. 10. 24.
Motive 2. You have the examples of the Saints. They have diſpleaſured themſelves to pleaſe others. The Apoſtle Paul, he could be contented to be vilified, abuſed, impriſoned, &c. any thing, ſo he might do others good, 1 Cor. 9. 19, 20, 21, 22. in rebus mediis. Yea, when his own perſonal glory, and the good of his Brethren, came into competition, though he was in a ſtrait for a while, yet doth he ſet aſide his preſent glory, that he might advantage others, Phil. 1. 22, 23, 24. He rather chuſeth to live a laborious life, to be inſtrumental for the good of the Church, then go to Heaven, and take his Crown. Its a famous commendation which Paul gives to Timotheus, Phil. 2. 20, 21. and ſo Epaphroditus, Phil. 2. 29, 30. vid. 1 Cor. 10. 33. Conſider that of Moſes and Paul, Exod. 32. 32. Rom. 9. 3. They layd their ſouls to pledge.
Motive 3. Conſider the danger of ſelf-ſeeking and ſelf-pleaſing. See it in a few particulars. Theſe 4.
Conſider (1) Its the inlet to many other ſins, 2 Tim. 3. 2. foreign Self-love marcheth in the front, and ſee what a black Regiment follows in the reare; Covetouſneſs, Pride, Boaſting, &c. its a fruitful breeder of luſts. It ingenders pride, its the nurſe of covetouſneſs, its the riſe of boaſting, and vain glory: its the ſtirrop of blaſphemy, its the root of Diſobedience, its the ground of unthankfulneſs, its the ſpring of unholineſs, its the bane of natural affection, its the Midwife of Covenant-breaking, its the womb of falſe accuſations, its the fewel of incontinence, its the kindler of fierceneſs, it caſts contempt upon good men, its the key of treaſon, its the high road to headineſs and ambition, its the gate of voluptuouſneſs and hatred of God. Theſe Children will follow the Mother. A ſinful ſelf-pleaſer will in time ſtick at no wickedneſs.
Conſider (2) It is the cauſe of jars, diſſentions, quarrellings, it diſſolves ſocieties, it breaks concord. The Apoſtle looks upon this, as the ſluce of diviſion and variance, and therefore enjoyns, that for the preventing of Diſcord, this ſluce may be ſtopped up, Phil. 2. init. 1, 2. There is the exhortation to unity. As a help to this, he cautions againſt three things, which will unty the ſtrongeſt knots in the World, viz. vain glory, pride, ver. 3. and this Incendiary of ſelf-ſeeking, verſ. 4. when men look at their own things, and neglect others, they will raiſe up flames. Luther upon Pſal. 127. Ego planè in ea opinione ſum, Monarchias longe diutius duraturas, ſi Monarchae hoc unum pronomen (Ego) omniſiſſent, if Self were left out. Thoſe who are neglected, will think themſelves wronged, and from hence will proceed bitterneſs, envying, malignities, and at laſt deadly hatred and diviſion: where ſelf-pleaſers rule the Roſt, there diſcontents and variances, will grow and heighten. Self-pleaſers hate every one, and all others hate them; and from hatred, ariſe animoſities, oppoſitions, contradictions, and at laſt, down-right contentions.
Conſider (4) Its the way for a man to loſe himſelf, and to diſpleaſe himſelf. No men loſe themſelves more at the long-run, then ſuch as make it their buſineſs to ſe…k themſelves. None do more croſſe themſelves, then ſuch as ſtudy only the pleaſing of themſelves. Jonah ſaved himſelf, by ſacrificing himſelf for others, Jonah. 1. 12. 17. And ſo did David, 2 Sam. 24. 17. Me me ad ſum qui fe ci, in me convertite ferrum. Bur. Diviſ. p. 117. Gods way of puniſhing ſelf-ſeeking, is by ſelf-undoing. It doth take off the care and tuition of God from ſuch, and it doth enrage, and ſet men againſt them. God will not ſeek the good of a ſelf-ſeeker, and all men ſeek his hurt: therefore his condition muſt needs be dangerous: What our Saviour ſaith in another caſe, in Matth. 25. is as true in this.
Conſider (4) What a great ſin it is in it ſelf, its to make ſelf an Idol, its to make ſelf our end, which is a breach of the firſt Command: None of us, ſaith the Apoſtle, lives unto himſelf, neither doth any of us die to himſelf, ſaith the Apoſtle, Rom. 14. 7. He makes it an Argument againſt ſelf-pleaſing. Self-ſeeking, is an abſolute ſhaking off the Authority and Dominion of God over us. It is the profeſſing of our ſelves to be ſui juris, which is not allowable to any created Nature. Its Gods excellency, that he cannot act any thing, but out of ſelf-reſpect; For men to do ſo, is to make themſelves Gods.
Motive 4. In all the Creation, there is no Creature which is made for it ſelf: the Univerſe, ſay the Philoſophers, is maintained by union of one Creature with another. A Vacuum would diſſolve all: Heavy things, will aſcend to prevent a Vacuum. Draw ayr out of a Pipe, and water will aſcend to fill it. The Sun ſhines to others, the Fountain is filled for others, the Earth brings forth Fruit for others, the Trees feed others, the Fire warms others, &c. The Angels they ſerve others, they are foreign. Heb. 1. ult. Yea, the very beaſts, they are for the uſe and ſervice of others. And ſhall man the nobleſt Creature, ſhall Chriſtians the nobleſt men, be only for themſelves? The Heathen man could ſay long ſince, Non nobis ſolum nati ſumus, partem parentes, partem patria, partem amici vendicant. And many of the more generous Heathens, have contemned and ſlighted ſelf, for the good of others. They have ſacrificed their own lives, to ſave their Countrey. They have drowned themſelves to preſerve their Brethren from drowning. They have pulled down their own Houſes, to repair the publick. Decius, & Nuntius, & Codrus, & Curtius, for this very act, are called piac…ares homines, or ſacri homines. St. Austin ſpeaking of their Acts, ſaith, that it was ſtrenue magis factum, quàm bene. But it ſhould teach Chriſtians in a religious regular manner, according to the Scripture, to diſregard ſelf, for the good of others. Should a Chriſtian burn whole Cities and Kingdoms, to ſave their own Houſes, when as Heathens have ſet their own on fire, to preſerve others from the flame? This is ſhameful and abominable.
(2) For Helps or Directions, conſider theſe following,
A Receipt of ſeven Ingredients.
(1) Take heed of Pride and Vain glory. As ſelf-ſeeking ingenders pride, ſo pride doth much foment and nouriſh this ſin of ſelf-pleaſing. Humility makes men ſtoop to others, and take their good into conſideration; but pride faſtens a mans eyes only upon himſelf. A proud man ſcorns all others, and all others ſcorn him. Where there is moſt condeſcenſion, and humility, there will be the leaſt ſelf-pleaſing. The Apoſtle preſcribes the Phyſick of Humility, to prevent the Diſeaſe of ſelf-pleaſing, where it is not; and to cure it, where it is, vid, Phil. 2, 3, 4.
In the 4th Verſe, we have the duty enjoyned, Look not every man on his own things, &c. in the 3d Verſe, he doth removere prohibens, Let nothing be done through ſtrife and vain glory, &c. Could we but think meanly of our ſelves, and highly of others, we would pleaſe others though by our own diſpleaſure.
(2) Beg for, and labour to attain unto a very great meaſure of Brotherly love. Self-love is the breeder of ſelf-pleaſing; and want of brotherly love, is the riſe of brother-neglecting. The truth is, uncharitableneſs is the Foundation of ſelf-pleaſing; you muſt dry up the Fountain, if you would have the ſtreams to ceaſe. Were there more love, there would be leſſe ſelf-pleaſing. The Apoſtle deſcribing the Nature of Charity, makes this one property of it, foreign, 1 Cor. 13. 5. Charity, it begins at home, but it doth not end there. It hath two eyes, one for it ſelf, another for the Brethren: if it work with one hand for it ſelf, it works for the Brethren with the other; yea, it will go naked it ſelf, rather then pluck the covering from off others. Self-ſeeking is ſo ſcalding hot in our dayes, becauſe brotherly love and charity are ſo Icy-cold.
(3) Often read over, and think upon that golden Rule of our Saviour, whatſoever ye would, that men ſhould do to you, do ye even ſo to them, Mat. 7. 12. Its a very equitable, and a very comprehenſive Rule. The remembring and obſerving of this one Rule, would ſufficiently help us to diſcharge all the Duties of the 2d Table, if there were no more ſaid of them. There's not a man upon Earth, but would have his concernments cared for by others; he would have himſelf, and his affaires, taken into thought by others: how unreaſonable and unjuſt is it then, that any man ſhould only ſeek, and act for himſelf, when as he would have no other to do ſo?
(4) Conſider often of the Union and Conjunction there is between thee and others. There is Vinculum Gratiae, between Believers and believers; They are members of one myſtical body. There is Commune vinculum Natura, between man and man; They are one Communi humanitate. There is Vinculum Nationis, & Cognationis, & Amicitiae, we ſhall finde ties enough upon us, to take in the care of more then our ſelves; yea, to leave out the care of none: if one member of the body ſeek it ſelf only, the reſt will ſoon wither, and come to nothing: You know the fable of the Hands and other members, which would take no care of the Belly; they thought the belly was given to pleaſure, &c. The hands would not procure any more ſuſtenance, &c. the iſſue was, Both the belly, and the reſt of the members were ſodainly waſted, &c. vid. 1 Cor. 12. 26.
The like may be ſaid for the members of political ſocieties, &c.
(5) Often think of the meaneſs of ſelf, what a low, unworthy, and mean end he propounds, who confines his care, thoughts, &c. only within the narrow compaſſe of Self. Noble Spirits aym at high ends. Now the more that are concerned in your actings, the more noble your actings are. Ronum quo communius e… melius. And I may ſay further, he ſeeks himſelf moſt profitably, who doth not ſeek himſelf ſolely, but lodgeth with others. Every mans ſelf, every mans intereſt lyes truly and properly more in Community, then in Unity; more in the general, then it doth in his particular good. Self is a ſhadow, a nothing.
(6) Often conſider of that of the Apoſtle, the Ministration of the Spirit is given to every man to profit withall, 1 Cor. 12. 7. God hath given nothing to any man for himſelf alone; neither parts, graces, comforts, &c. others have a ſhare in them, vid. 2 Cor. 1. 4. it may be applied to all things received, as well as comforts &c.
And as no man ſhould pleaſe himſelf, ſo eſpecially, thoſe who are in places of publick truſt. Magiſtrates, they are for publick good, Rom. 13. 4. They are Fountains, Pilots, Stars, &c. Self-ſeeking in a Magiſtrate, is the tranſgreſſing of his main end, which is to be for others. They are to ſtitch up the breaches of the Common-wealth, nor to ſhare it in parts amongſt themſelves. What was ſaid to Shebna, ſhould be minded by ſuch, Eſa. 22. 15, 16. &c. Wiſe Citizens, would chuſe ſuch into no publick employment.
(7) Seek your ſelves ſpiritually, that you may be taken off from ſinful ſelf-ſeeking. Did but men ſeek pardon of ſin, ſeek to make their Calling and Election ſure, ſeek ſalvation, as they ſhould, &c. They would have no time, nor no heart to ſeek ſuch poor things as ſelf is.
I ſhall conclude all with this one Conſideration, That its juſt, that God ſhould leave ſuch to themſelves, who ſeek only themſelves, vid. Ezech. 22. 16. Thou ſhalt take thine Inheritance in thy ſelf, in the ſight of the Heathen. 'Tis a threatning, as verſ. 14, 15. ſheweth. Self will do a man more miſchief, then all the Devils in Hell. Eripe me à meipſo, ſhould be our prayer, vid. Prov. 14. 14. To be given up to ſelf, is worſe than to be given up to Satan. To do what is right in our own heart. To walk after the ſight of our own eyes, how ſinful is it?