THE MONSTER OF SINFUL SELF-SEEKING, anatomised.  
TOGETHER WITH A description of the Heavenly and Blessed self-seeking.  
In a SERMON Preached at Paul's the 10. of December, 1654.  
By EDM: CALAMY, B. D. and Pastor of Aldermanburic, London.  
1 COR. 10. 24.  
Let no man seek his own, but every man another's wealth.  
1 COR. 13. 5.  
Charity seeketh not her own.  
ROM. 15. 2, 3.  
Let every one please his neighbour, for his good to edification: For even Christ pleased not himself.  
Qui neglectâ proximorum curâ, sui tantùm amator est, id assequitus, ut ne seipsum quidem verè amet; Quemadmodum enim in membris, unius detrimentum ad alia quoque membra pervadit; & in aedificiis, unius partis ruina, ad alias extenditur: sic & in Ecclesiâ, qui fratrem suum negligit, se seque tantummodo, & suam procurat utilitatem, sibi etiam ipsi vel invitus damno est. Nam qui in rebus necessariis, periclitantem vidit fratrem, manumque non porrigit, in gehennam mittitur, majori detrimento, quam erat illud quo frater afficiebatur, &c. Theophyl.  
LONDON, Printed by I. G. for NATH: WEBB, and WILL: GRANTHAM, at the Bear in St. Paul's churchyard, near the little North door, 1655.   

PACK Mayor.  
A special Court holden on Tuesday the 19 day of December, 1654.  
ORdered that Mr. Calamy be desired from this Court, to print his last Sermon at Paul's.  
SADLER.   

TO THE RIGHT HONOURABLE, CHRISTOPHER PACK, Lord Major, AND The Right worshipful Aldermen of the famous City of London.  
RIGHT HONOURABLE,  
THis ensuing Sermon was ordered by you to be printed, it hath stuck long in the birth, by reason of multitude of intervening impediments: Now at last it is come into the world, and is 
Civitas Dei incipit et construitur ex amore Dei, et crescit ad odium suiipfius. Civitas vero Diaboli incipit ab amore sui, et crescit usque ad odium Dei per contemptum proximorum. Qui enim proximum odit, et contemnit, mox etiam Deum odio babebit, et contemnit. Aug de Civ. Dei, lib. 1.  here humbly presented to you, as an expression of that respect and service which I acknowledge to be due, and shall ever be ready to pay. The subject matter of it is to discover and Anatomize that ugly and deformed Monster of sinful self-seeking, and ●o show the sinfulness and cursedness of it. There are two Cities (saith Austin) The City of God, and the City of the devil: The City of God is begun and built up by the love of God, and increaseth, even to the hatred of ourselves; but the City of the devil, begins from the love of ourselves, and increaseth, even to the hatred of God, by the contempt of our brethren; for he that hateth and contemneth his brother, will in a little while hate and contemn God. It cannot be denied, (no not by one made up of Charity) that there are many Citizens of this City of the devil. Many who instead of loving God, to the contempt of themselves, love themselves to the contempt of God: Many who seek their own, and not the things of Jesus Christ', or which is as bad, if not worse, who seek their own, under the hpocriticall pretence of seeking the things of Christ. It is reported of Cnidius a great Architectist, who building a sumptuous Watch-Tower for the King of Egypt (to discover the dangerous rocks by night to his mariners) caused his own name to be engraved upon a stone in the wall in great letters, and afterwards covered it with Lime and mortar, and upon the outside wrote the name of the King of Egypt in Golden Characters, as pretending that all was done for his glory and honour: But herein was his cunning, he knew that the water in a little time would consume the plastering (as it did) and then his name and memory should abide & continue to after Generations. There are many such in this Nation, who in their outward discourse and carriage, pretend to seek only the glory of God, the good of his Church, and the happiness of the State. But if we had a window to look into their hearts, we should find nothing there written, but self-love and self-seeking. My care hath been in the following discourse, to set out the greatness and grievousness of this sin, and how destructive it is both to Church and commonwealth. Besides what is there said, give me leave to add:  
1. That it is one of the greatest curses under Heaven, for God to give a man over to his own heart's lust, to do whatsoever seems good in his own eyes, to make himself the principle, rule, and end of all his actions. Better be given over to the devil, then to ourselves. I read of one given over to Satan for his Salvation, but never of any given over to himself, 
1 Cor. 5. 5.  but for his ruin and destruction.  
2. That this sinful self-seeking is not only a sin that makes the times perilous, but our condition damnable. 
● Tim. 3. 2.  It shuts the man who is guilty of it unavoidably out of Heaven. When he dies his Motto may be,  
Here lies a Man-pleaser, and a self-pleaser, but not a God-pleaser, who sought himself while he lived, and lost himself when he died. Who loved himself for a minute, and hated himself to all eternity:  
Or thus,  
Here lies a man who lived in ease while he lived, and now lives in easeless torments: Who by over-pampering his body, destroyed his soul: Who lived undesired, and died unlamented, who lived to himself, and thereby undid himself.  
The Lord preserve you from this sin, and make you true 
Decet sa●è cum qui mag● vir futurus est, neque seipsum, neque s●a diligere; sed ju●a semp●r five ab ipso, five ab also geran●ur.  commonwealth (not private-wealth) men. It becomes him, (saith a wise Heathen) who would be a great man to love neither himself, nor any thing that is his, but just things, whether done by himself, or by another.  
I have made bold to add a few lines to that discourse which I had before you concerning the blessed and heavenly self-seeking, wherein I show, That a self-denying, self-examining, self-judging Christian, is the truest self-seeker. That he that prefers the keeping of a good Conscience before the keeping of his Estate, or Life, the good of Church and State before his own good, is a blessed self seeker. He that loves himself and not God, loves not himself, and he that loves God and not himself, loves himself; according to that excellent saying of A●st. Nescio quo inexplicabili mod●, &c. I know not by what 
Nescio quo inexplicabili mod● quisqu● 〈◊〉, non Deum amat, non se am●t, & quisqu● D●um, non s●psum amat, ip●e se amat Qui enim non potest vivere, d● se, mo●itur utique amando se: cum ve●ò ille dil●gitur de quo vivitur, ●on se diligendo mag● diligit, qui prop●rca se non diligit, ut cum diligat de quo vivit. Aug de T●ctat. 123 in Joanne●.  unexpressable way, but sure I am of this truth, That he that loves himself, and not God, loves not himself; and he that loves God, and not himself, he loves himself. For he that cannot live of himself, dies presently by loving himself; but when he is loved from whom, and by whom we live, in not loving himself, he loves himself the more, because therefore he loves not himself, that he might love him by whom he lives.  
The Lord make you such self-seekers: Such a one was Nehem●ah, of whom it is said, that he sought not his own, but the 
Neh. 2. 10.  welfare of the people of God; Such another was David, who preferred Jerusalem before his chief joy: Such were Old 
Psal. 137. 6.  Ely, Ezra, Jeremiah, Daniel, &c. Such aught you to be.  
It is not long since you kept a Fast, to humble yourselves before the Lord, in reference to the many sad, lamentable, and unusual Fires kindled amongst us. Now it ought to be your care (as the true fruit of this Fast) not only in your personal capacities to abstain from, but as you are public Magistrates of this City, to endeavour (so far as your power will reach) to suppress all those sins for which God hath threatened this great Judgement. This is a divine, blessed, and most heavenly self-seeking. God hath threatened to destroy a Nation by fire,  

1. For Sabbath breaking, Jer. 17. 27.  
2 For despising and misusing the godly Ministry, 2 Chron. 36. 16. 19  
3. For assuming the Office of the Ministry without a lawful call. Numb. 16. 16, 17, 18, 35.  
4. For worshipping God after a false manner, Lev. 10. 1. 2.  
5. For breaking the Brotherly Covenant, Amos. 1. 9, 10.  
6. For pride, idleness, fullness of bread, uncharitableness, for giving ourselves over to Fornication, and going after strange flesh, which were the sins of Sodom (Ezek. 16. 49. compared with Jude 7.) and for which God reigned fire and brimstone from heaven for their destruction.   
The Lord clothe you with zeal as with a Garment, and enable you to be instrumental to quench the burnings which these sins have kindled, and to make this famous City a habitation of Justice, and a mountain of holiness, Jer. 31. 23. That the name of it, from this day may be, The Lord is there, Ezek 48. 35. So prayeth  
Your Servant in the work of the Lord, Edm: Calamy.   
PHIL. 2. 21. 
For all seek their own, not the things which are Jesus Christ's.  
THese words may very fitly be called Paul's complaint, or black bill of indictment drawn up against the Times in which he lived.  
There are 4 things that make this complaint very remarkable:  
1. Because it is not made out of Passion, Faction, or any private discontent; but by a holy Man of God, as he was guided by the Holy Ghost: And therefore it is a true, and a most just complaint.  
2. It is not spoken of the Heathens, who knew not 
No● loquitur de i● qui planè abjece●ant studium 〈◊〉, sed de i● ip●s, quos pro fratribus habebat, in ò quos ferebat in su● 〈◊〉. Illos tamen ita calore dicitur rebus suis curandis ut sint ad opu● Domini frigidiores. Calv. in loc. De Christians & Ministris Apostolo Ser●o est. Est. in loc.  Christ, (for it is no wonder for them that knew not Christ, not to seek the things of Christ) nor of Apostate Christians that had totally forsaken Christ; but (as Calvin and Estius observe) of Brethren and Fellow-labourers, of such Christians, that were not only baptised into the name of Christ, but also professed a great deal of Love outwardly to Christ and his cause, and yet it is said even of those, That they sought their own, and not the things of Jesus Christ, And therefore it is not only a true and a just, but a great, most sad and heavy charge.  
3. It is not drawn up by way of prediction, what should happen in the last and worst times of the world, but by way of Declaration, what was practised in the Apostles days when the Church of Christ was a Virgin Church, flourishing in all its beauty and glory, whilst the blood of Christ was yet warm, and Christians by this warm blood were soldered together in Love and Unity, whilst it was the golden age of the Church, even in the Apostles days, All men sought their own, and not the things of Jesus Christ. Had these words been a Prophecy of our times, which are the last and worst times, the iron age of the Church, in which it is crumbled into a thousand fractions, it had been no wonder; but to charge them upon the Primitive apostolical times, that in the infancy of Christianity, all men should seek their own, and not the things of Christ, this makes the complaint not only very true, and very heinous, but also very strange and wonderful.  
4. The charge itself in its own nature, is higher than any other in all Saint Paul's Epistles, and (if I be not mistaken) I may truly call it, the blackest bill of indictment, that was ever drawn up against the pure primitive apostolical age; which that we may the better understand, we must consider,  

1. The heinousness of the offence.  
2. The multitude of the persons offending.   
1. The offence is both Affirmative and Negative: 1. Affirmative, All men seek their own. Their own honour and advancement; 
Their own, 〈◊〉?  Not the honour of Christ, but their own honour, their own private gain and advantage; not the profit of Religion, but their own profit; their own delights, pleasures, and recreations; their own ease, safety and security, not the safety of the Gospel, but their own safety; their own wills, lusts, and carnal contentments. Not to please Christ and do his will, but to do their own wills, and to please themselves. And to speak according to the language of our times, Their own private, carnal, and Creature-interest.  

Quest. But why are these things called their own?  
Answ. Not because they are so properly, for there is nothing truly ours but our sins. Our health, wealth, riches and honours are not ours, but Gods, Hag. 2. 8. The silver is mine, and the gold is mine, &c. Hos. 2. 9 My wood and my flax, &c. We are but Stewards of these things, and Stewards at the will and pleasure of the Lord. That is properly called our own, which we may keep as long as we please, and do with it what we please, but we cannot do so with our health, riches and honours, &c. For riches have wings and fly away from us whether we will or no, and so have honours, and health, & therefore cannot be said to be our own properly, neither may we use them as we please, but according as God hath prescribed, therefore they are called another man's, and not our own. L●k. 16. 12. We ourselves are not our own, 1 Cor. 6. 19 You are not your own much less are these bodily comforts our own; but they are here so called, because men have a civil title to them, and because in the opinion of the world, they are their own.  
This is the positive and affirmative part of the offence, and it is of an high nature. For a Christian that believes the immortality of his soul, to seek his own bodily promotion and interest, and to neglect the profit and comfort of his eternal soul: For a Christian that is elected and called to things heavenly and everlasting, to seek only after things earthly, and temporary, this is a sin of the superlative degree.  
And it will appear the greater, if we consider,  
2. The Negative branch of the offence, And not the things of Jesus Christ. The things of Jesus Christ are the things of the Church of Christ, which are therefore called the things of Christ,  

1. Because Christ is the Husband of the Church, and the things of the wife are the things of her husband.  
2. Because Christ hath purchased them for us by his Death and Passion.  
3. Because of the great love that Christ hath to his Church, which is so great, as that the church's interest is his interest, and her injuries his injuries, Act. 9 4.—  
〈◊〉. They that neglect the things of the Church, neglect the things of Christ.    

Q. But what are the things of Jesus Christ?  
A. In general, they are nothing else but the preservation and propagation of the kingdom of Jesus Christ. The building up of the Church of Christ in verity, purity, and unity.  
But more particularly, the things of Christ are,  

1. The pure worship of Jesus Christ, the Preaching of the Word, and administration of the Sacraments in Christ's way.  
2. The precious truths of the Gospel.  
3. The government of the Church according to Scripturepatterne.  
4. The day of Christ.  
5. The godly Ambassadors of Christ.  
6. The Reformation of the Church, when corrupted in Doctrine, Worship, and Discipline.   
Now than the charge is, That the Christians in the Primitive times (both Ministers and others) did seek their own interest, and not the interest of Jesus Christ; to build their own houses, and not the houses of God; to engross a kingdom to themselves, and not to propagate Christ's kingdom.   

Q Did these Primitive Christians not at all seek the things of Christ?  
A. This word Not is not to be taken positively, but (as Calvin saith) comparatively. We must not suppose 
Non ita accipi● quasi suis tantum commodis intenti nullam p●or us Ecclesiaecura 〈◊〉 haberunt sed quod impl● it● privatis co●dis ad publicum Ecclesiae bonum p●omovendum negligentiores erant, Calv. in loc.  that Church-officers and Church-members did absolutely throw away all care of Christ, and the Churches of Christ; but the meaning is, that they did not seek the things of Christ cordially, sincerely, zealously, and primarily. They sought them in the least place, and in the last place. They pretended to seek the things of Christ, but sought their own things, under colour of seeking the things of Christ, and therefore are said not to seek them at all.  
The charge will be yet greater, if we consider,  
2. The multitude of the persons offending: The text saith, All men.   

Q. Was there no man in the Apostles days that sought the good of the Church of Christ?  
A. The word All is not here to be taken collectively, but distributively; not for every one of all sorts, but for all sorts; not for all men properly, but for many, as it is taken 1 Cor. 10. 23. or for the most of men, as it is 2 Tim. 4. 16. All men forsake me, &c. that is, most men. Thus Calvin, Quod omnes dicit, non urgenda est particula universalis, no nullam exceptionem admittas, erant enim alii quoque qualis Epaphroditus, sed pauci: Verum omnibus tribuit quod passim erat vulgar.  
The full meaning then of the text is this, That even in the Apostles days, In aureo illo saeculo, in quo omnes virtutes 
●in.  effloruerunt, in that golden age, in which all virtues did flourish, there were many, and very many Church members and Church-officers that professed outwardly a great deal of love to Christ & his Church, and yet notwithstanding sought their own ease, quiet, honour, and profit, more than the preservation and propagation of the kingdom of Christ; their own private gain and interest before, and more than the interest of Jesus Christ.  
The words thus expounded, are a perfect representation of the times in which we now live. Methinks I can hardly see a man in place and power, but I can see it written upon his forehead in great Characters, this man seeks himself and not the things of Jesus Christ. If I had a window to look into the hearts of all here present, I fear me I should find many self-seekers, but few Christ-seekers, so that this text may sitly be called, England's lookingglass: wherein we may behold,  
1. The great sin of England, I may truly say the sin, that is the Father and Mother of all her other sins, the Metropolis of all sin, and that is, Her seeking her own things, and not the things of Jesus Christ.  
2. The great and chief cause of all the miseries and calamities that have happened to this nation. The Source and original of all our unhappiness, Because all men seek themselves, and no man the things of Christ.  
3. The only way and remedy to be freed from all our miseries and afflictions, and that is, by walking quite contrary to the text. By seeking the things of Jesus Christ, before our own things, and more than our own things, and by seeking them heartily, throughly, zealously and sincerely; this is the only balm to cure England's sores, the only England-preserving mercy. For these three ends and purposes, I have chosen this text; The Doctrine I shall insist upon is,  
Doct. That amongst the multitude of Christians, who profess love to Christ and his Church, there are many self-seekers, but few Christ-seekers. Or thus,  
That it is an ancient, common, grievous and hidden iniquity, for a Christian professing love to Christ, to be a self-seeker, and not a Christ-seeker.  
1. It is an old and ancient sin, as old as the Primitive times. A sin of 1600 years standing.  
2. It is a general and Land overspreading sin. A sin that hath seized upon men of all sorts, upon Ministers, Magistrates, Masters and Parents. An epidemical disease.  
3. It is a great and grievous sin, a soul-destroying, a Church and State-destroying sin.  
4. It is a secret and hidden sin, a sin that most are guilty of, and yet few will confess their guiltiness. There is no sin hath more Fig-leaves to hide it, more excuses to extenuate it, more cloaks to cover it, than this sin.  
That I may the better uncase and unclothe this great transgression, I shall briefly answer to these 4. questions,  
Qu. 1. Whether all self-seeking, be diametrically opposite to Christ seeking?  
Qu. 2. What is that self seeking, which is inconsistent with Christ-seeking?  
Qu. 3. What is the reason that amongst such a multitude of Christians, there should be so many self-seekers, and so few Christ-seekers?  
Qu. 4 Wherein the grievousness, and mischievousness of this sin consisteth?   

Qu. 1. Whether all self-seeking be contradictory to Christ-seeking? Whether a man may not be a Christ-seeker, and yet a self-seeker?  
Ans For answer to this you must know, that it is not simply and absolutely unlawful for a man to seek himself, no more than it is to love himself. Religion doth not destroy natural affections, but only regulates them, and sanctifieth them; Gratia non extinguit sed ordinat affectiones, saith Aquinas, Non tollit sed attollit naturam, Grace doth not destroy, but elevate nature. It doth not dry up the stream of self-seeking, but only turns it into the right channel. Religion doth not pluck up, but weed the garden of Nature. As musicians when their instruments are out of tune, will not break but tune them. So Religion doth not abolish, but only tune and order our self-seeking.  
Therefore you shall find in Scripture, that there are many arguments drawn from self-love, and self-seeking, to persuade us to holiness, and dissuade us from sin, Deut. 28. Lev. 26. Deut. 32. 46, 47. Is. 1. 19 Rom. 2. 7, 8. Rom. 8. 13. Gal. 6. 8. The Scripture gives us leave to love ourselves, and to seek ourselves, so it be in a right manner. Moses did not sin in having an eye to the recompense of reward. Nor did the Martyrs who could not accept deliverance, that they might obtain a better resurrection, Heb. 11. 35. who received joyfully the spoiling of their goods, knowing in themselves that they had in Heaven a better, and an enduring substance, Heb. 10. 34. It is said, even of Christ himself, That for the joy that was set before him, he endured the cross, and despised the shame, &c. Heb. 12. 2. There is a great difference between amor mercenarius, and amor mercedis, Mercenary love, and the love of the reward. Mercenary love is, when we serve God only for reward. This is sinful, but to make the hope of reward one motive of service, is not only lawful, but necessary. For it is our duty to use all God's Motives, as well as all God's Ordinances, and as it is a sin for any man to say, that he hath no need of Gospel-Ordinances, so also to say that he hath no need of Gospelmotives, amongst which, this is one of the chiefest.  
Know therefore that there is a threefold self-seeking.  

1. There is a lawful and an allowed self-seeking.  
2. There is not only a lawful, but a heavenly and blessed self-seeking.  
3. There is a sinful, cursed. and diabolical self-seeking.   
1. There is a lawful self-seeking, and that is, when a Christian seeks his own private gain and honour in the last place, and in the least place, when he seeks the things of Christ, in the first and chief place, and his own things lesser, and after the things of Christ, when he seeks his own things, not in separation from, opposition to, competition with, but in subordination to the things of Christ. In a word, when a Christian seeks his own things in due order and measure, so as not to hinder, but to further his seeking the things of Christ, this is a lawful self-seeking.  
2. There is not only a lawful, but a most Divine angelical, heavenly, and blessed self-seeking. Here I shall hold forth this Scripture Paradox, That no man can be truly said to seek himself, that doth not seek the things of Christ. That the more we seek the things of Christ, the more we seek ourselves. That he that seeks not the things of Christ, doth not seek himself, but destroy himself. That a Christ-seeker, and a true self-seeker are terms convertible.   

Qu. What is this heavenly and blessed self-seeking?  
Ans. To understand this aright, is a point of great concernment. For the more we know of this Divine self-seeking, the more we will shun and abhor the sinful self-seeking. Give me leave to deliver what I have to say about it, in these ensuing Propositions, which I do not name as several distinct heads, but as divers instances of a divine and sublimated self-seeking, (amounting most of them, to one and the same purpose.)  
That man who seeks the good of his soul, more than the good of his body, seeks himself after a Divine manner. The Body 
Prop. 1.  of Man is the worst half of Man, vilissima pars hominis, The shell, the box, the carcase of Man. Intus est, quod homo est, The soul of Man is the Man of Man. Animus uniuscujusque is est quisque. And therefore he that seeks to get his soul beautified with grace, to be made Christ's picture, and a real member of his body, this Man, and this Man only, seeks himself. He that seeks the good of his body, to the hurt of his soul, doth not seek himself, but the destruction both of Body and soul. That Man that makes such a fire, as to burn himself and his house, doth not seek the good of himself nor his house. That Merchant that so over-loads his Ship, as to drown it, and himself, doth not seek his own good. Even so that Man that over-pampers his Body, that laboureth curare cutem, magis quam animam, to stuff his body with dainty food, to clothe his body with fine apparel, and in the mean time to neglect his most precious soul, this Man doth not seek himself, but ruin himself. For the happiness of the Body, depends upon the happiness of the soul. If the Soul go to Hell at death, the Body at the great resurrection will go thither also: And therefore he that beats down his body, and brings it into subjection, and labours to make it a fit servant to his soul, that endures hardship with his body, as a good soldier of Jesus Christ, that wears and tires out his body in the service of God; that works with his body for the good of his soul; this is the true, heavenly, and blessed self-seeker.  
That man who seeks his eternal good more than his temporal; 
Prop. 2.  who seeks not only to make himself happy for forty or fifty years, but for ever and ever; This man seeks himself after a divine manner. For what will it profit a man to be happy for a few years in this life, and to be miserable for ever in hell hereafter; How quickly will a man in hell forget the happiness he had here? He that makes provision to live pleasurably and comfortably while he lives, but makes no provision to live happily when he dies, this man may seem to love himself for a minute, but sure I am he hates himself to all eternity. He that layeth up treasure for himself upon earth, but none in heaven, may be accounted rich in this world, which will quickly end, but he will be poor world without end. Such a self-hater was Dives, Luc. 16. and the rich fool, Luc. 12. and such are all they that lay up treasure for themselves, but are not rich towards God, Luc. 12. 21. He is a divine self-seeker, who labours to live holily here, that he may live happily hereafter; to live graciously here, that he may inherit eternal glory hereafter.  
He that denyeth his sinful self most, seeketh himself most. 
Prop. 3.  He that hates himself as corrupted by Adam's fall, and seeketh the utter ruin and extirpation of the old Adam within him, this man doth truly love himself. This is divine self-seeking, to kill thy sins, that thy sins may not kill thy soul. As Zipporah by circumcising her child, saved the life of her husband: So the way to save thy soul, is to circumcise and pare off {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, all superfluity of haughtiness, James 1. 21. This is the meaning of that which Christ saith, Mat 5. 29, 30. If thy right eye offend thee, pluck it out, and cast it from thee, for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off and cast it from thee, for it is profitable, etc The more thou hatest thy gainful and pleasurable sins, the more thou lovest thyself. As a man in a dropsy, the more he denieth himself drink the more he seeks himself; because the less he drinketh the more he destroyeth his disease. Even so the more thou deniest thy corrupt self, the more thou seekest thyself, because the more thou deniest thy corrupt self, the more thou destroyest thy spiritual diseases; the more thou ruinatest the devil's faction within thee, & weakenst the opposition of the Flesh against the Spirit. He that loves his sins, hates his own soul, Pro. 8. 36. Gal. 6. 8. he that soweth sin, shall reap hell, he that makes provision for the flesh, provides fuel for bell fire. He that nourisheth the old Adam within him, cherisheth that which tainteth and polluteth all his holy duties, which indisposeth him to all good, and disposeth him to all evil, he cherisheth his soul's greatest enemy, 1 Pet. 2. 11. he delights in that, which was Paul's greatest misery, and which made him cry out, O wretched man that I am, who shall deliver me from the body of this death, Rom. 7. 24. therefore I may truly say, he that is the greatest self-denier, is the greatest self-seeker.  
He that seeks to do most service to God in his generation, that seeks his own glory, by seeking God's glory, is a Divine self seeker. 
Prop. 4.  The reason is, because the perfection of every thing consisteth, in attaining the end for which it was made. As the perfection of meat is to be eaten, he that hoards it up and will not eat it, destroys it. The end for which God made Man is to serve him, to glorify him here, and enjoy him hereafter. Therefore the more service we do to God, the more we seek his glory; the more we attain the end of our creation, and therein we are the more happy. He that loves himself for himself, and for his own ends, destroys himself, because the end for which God made us, is to serve him, and not ourselves. When all the streams of self-love flow into the great Ocean of the love of God, this is Divine self-love. Oh that men would thus labour to love themselves, and seek themselves, to look upon themselves as servants and instruments unto God and his glory; to say, Lord, how may I advance myself, by advancing thy name! how may I glorify myself, by glorifying of thee? How may I seek myself, by seeking thy praise, and perfect myself, by disposing of myself of my understanding, memory, will, heart, affections and actions, in order to thee and thy glory.  
The more a man serves God out of pure love, without reflection 
Prop. 5.  to self, the more he seeks himself; for this is a certain truth, The less we seek ourselves and our own ends in any holy duty, the more we seek ourselves, because the less we seek ourselves, the more we seek God and his glory, and the more we seek God & his glory, the more reward we shall have. The less we look after reward for that we do, the more reward we shall have; and therefore the Papists who teach men to do good works that thereby they might merit heaven, (supposing their Doctrine to be true) lose all the reward of their good work. He that serves God to merit by his service, cannot merit by his service; the more he eyes merit, the less he meriteth: He that serves God for his own ends, doth not serve God but himself; but he that serves God for God's sake, shall be rewarded by God. The less we eye ourselves in any duty, the more reward we shall have, and therefore the more we seek ourselves.  
That man who seeks the glory and honour of God, above his 
Prop. 6.  own glory and honour, is a Divine self seeker. The reason is, because the happiness of Man is more in God than in himself. As the happiness of a member of the body is in conjunction with the body, (take it from the body it dieth.) So the happiness of Man is in conjunction with God, who is our chiefest good, who is an universal good, therefore he that seeks union with God most, seeks himself most. As the safety of the beam is more in the Sun then in it self, and of the stream in the fountain, then in itself. So the safety, comfort and happiness of every Christian, is more in God then in himself; therefore he that seeks the glory and honour of God, more than his own glory and honour, is a heavenly and blessed self-seeker.  
He that loves the public good more than his own private 
Prop. 7.  good, that seeks the prosperity of Zion and Jerusalem, of Church and State more than his own, is a Divine self-seeker. Oh that this word were mingled with Faith! A man that is in danger to have his head cut off, will willingly (even out of self-love) lift up his arm and suffer it to be cut off to save his head, because his life is more in his head than in his arm. Our safety is more wrapped up in the public welfare, than in our private, and therefore they who prefer the public, before the private, are the truest self-seekers. Thus did Old Ely, he mourned more for the loss of the Ark●, than of his two Sons. Thus also did David, Psa 137. 6. He preferred Jerusalem above his chief joy, In a storm at Sea, he that seeks the preservation of the Ship, seeks most the preservation of his own Trunk, for if the Ship be drowned, his Trunk cannot be saved. The truth is, if the Church and the true Religion be destroyed, to what purpose is it for a godly man to live? I read of Titus Vespasian, that when the soldiers had destroyed the Temple of Jerusalem, they came to him and asked him, what they should do with the Priests that did supervive? Kill them (said he) for now their work is at an end. When Religion is destroyed, what will it advantage a godly man to live? therefore they that seek the good of the Church, more than their own, are blessed self-seekers.  
That man who had rather lose wife, children, estate and life itself, than sin against God, is a Divine self-seeker: The 
Prop. 8.  reason is, because his happiness is more in keeping a good Conscience, than in keeping his Estate or saving his Life. The holy Martyrs who loved not their lives unto the death, were the greatest self seekers. It is a most blessed self-seeking, to suffer the fire of martyrdom, to avoid the fire of Hell, to lose earthly promotions, to attain everlasting honours: And therefore Christ argueth from self-love, Mat. 16. 25. Whosoever will save his life shall lose it, and whosoever will lose his life for my sake shall find it; so also Mark. 10. 29, 30. the ancient Martyrs did the like, Heb. 10. 34. Heb. 11. 35. He that loseth all for Christ, shall find more than he hath lost in Christ.  
From all that I have said concerning this blessed self-seeking, I gather these three conclusions:  
1. That no Man is a true self, seeker, who is not a true Christ-seeker.  
2. That true Religion, and a conscientious walking according to the rules of it is founded upon Right reason, and that no man can be truly said to be a rational man, who is not a Religious man; for the more Religious any man is, the more he seeks himself and his own happiness; the more irreligious he is, the more he ruinateth and destroyeth himself.  
3. That whosoever would love himsel●e, and seek himself aright, must labour to seek the things of Jesus Christ. Oh that I could persuade you to this blessed self-seeking, to seek your own gain and honour, in seeking the honour of God, and good of Church and State.  
But now in the third place, besides this lawful, and this heavenly, and blessed self seeking, there is a sinful, cursed, and devilish self-seeking, a self-seeking which is complained on in the Text, inconsistent and incompossible, with a true Christ-seeking, which is the root of all the miseries that have happened to this Nation. The great Church and State, and Soul-destroyer. This leads me to the second question.   

Quest. 2. What is that self-seeking, which is inconsistent with Christ seeking?  
Answ. It is a spiritual Monster with six heads.  
1. When a Christian seeks his own things dividedly from the things of Christ, when he seeks his own case, safety and interest, and cares not at all what becomes of Jesus Christ, and his cause, when he sets up himself, and makes himself the principle, rule, and end of all his undertakings, acting from self as a principle, by self as a rule, for self as an end. When a Man makes himself his God, worshippeth himself, and doth whatsoever he doth for his carnal self, serves himself in Committees, Army, Parliament, Ministry, and cares not what becomes of Religion and Reformation. This is the first head of this Monster; such a self-seeker was Gallio the Deputy, Act. 18. 17. who cared not what became of Religion. If it had been a matter of wrong, he would have heard it, but because it was a matter of Religion, he cared for none of those things. Such self-seekers, were the people of M●roz, and therefore the Israelites were commanded to curse them, Judges 5. 23.  
2. When a Christian seeks his own things, and the things of Christ also, but seeks his own things antecedently to the things of Christ. When he first seeks his own things, and afterwards the things of Christ; of this the Prophet Haggai complanes, Hag. 1. 2, 3, 4, 5, 9, 10, 11. The people said, It was not time to build God's house, but it was time to build their own houses. Therefore the Heavens over them were as brass, and the Earth withheld her fruit.  
3. When a man seeks his own things, and the things of Christ also, but seeks his own things, chiefly and principally, not only before, but more than the things of Christ, and that both in his value and esteem, and in his love and affection. When a man prizeth his own profit and preferment, and loveth his own praise and glory more than the profit, praise and honour of Christ and his Gospel. Such were the Gaderens, who preferred their hogs before Christ. Such were the Merchants and Farmers, Mat. 21. 3. who made light of the call of Christ, and preferred their farms and Merchandizing before Christ and his Gospel. Such was Demas, who forsook Paul and embraced the present world, and such were the Pharisees, John 12. 43. Who loved the praise of Men, more than the praise of God.  
4. When a Christian seeks his own things in seeking the things of Christ, when he pretends to seek the things of Christ, and yet intends no such thing, but seeks himself even under colour of seeking the things of Christ. Such a one was Jehu, who pretended a great deal of zeal for the Lord of hosts. Come (said he to Jonadab) and behold my zeal, &c. but he did but pretend a zeal for God, his zeal was to purchase the kingdom to himself. Such a one was Balaam, who pretended that if he had a house full of Gold and Silver offered him, he would not go beyond the commandment of God, and yet notwithstanding he did but counterfeit, for he loved the wages of iniquity, and was mad after the preferments that Balac proffered him. Such another was Demetrius the Silver-Smith, who pretended a zeal to the great goddess Diana, and therefore caused an uproar against Paul to defend the goddess, but it was the gain he got by making Shrines for Diana, that was the principle that set him on work, he pretended Diana, but intended himself, he had dolum in idolo, as one saith.  
5. When a man seeks his own things, when they stand in competition with, and in opposition to the things of Christ, when things come to so narrow a bridge, that either he must part with Estate, Liberty, and Life, or with Christ and a good Conscience: If he chooseth to part with Christ and a good Conscience, rather than with his Liberty, Estate or Life, this is a wicked self-seeker. Such a one was the young man in the Gospel, who forsook Christ, rather than he would part with his great possessions. Such was Spyra, who himself tells the story; that he placed Wife, Children, Liberty, Estate and Life, in one part of the balance; And God, Christ, the Gospel, and a good Conscience in the other, and forsook the last to preserve the first.  
6. The last head of this Monster is, when a Christian seeks the good of his Body, to the prejudice of his soul, when he bestoweth all his time, all his strength, and all his cares and endeavours, in providing for his perishing carcase, and neglects to provide for his eternal soul, when he layeth up all his treasure upon earth, but hath no treasure laid up in Heaven, when he is anxiously solicitous for his comfortable living in this world, but strangely neglectful, to take care for his happy living in the other world, this is a sinful, cursed, and devilish self-seeking. So much in answer to the second question.   

The third question is, How is it possible that there should be so many men who profess themselves to be Christians and (in words at least) profess love to Christ and his interest, and yet notwithstanding should seek their own interest before, and more than the interest of Christ?  
Answ. This soul-destroying and Church destroying self-seeking proceedeth from six sinful and cursed roots.  
1. From want of true and unfeigned love to Jesus Christ, and his interest. Love is a most powerful affection, the Masterwheel that carrieth the whole Soul after it. Amor meus pondus me●, saith Aug. ●o feror quo●unque feror. As the primum mobile in the heavens carrieth all the other Spheres about with it, so Love carrieth the whole man with it. Love is as strong as death, many waters cannot quench love, neither can the flood drown it. If a man would give all the substance of his house for love, it would be contemned, Cant. 8. 6, 7. If we did love the Lord Jesus and his Gospel, in good earnest, we would rather part with Liberty, Estate, Life, and all our own things, than lose the things of Christ as the blessed Martyrs did. But because there are few men that love Jesus Christ in sincerity, hence it is that most men seek their own things, and not the things of Christ.  
2 This proceedeth from that cursed self-love, which is in all men by nature. Of this you shall read, 2 Tim 3. 2, 3, 4, 5. where self-love is placed in the forefront as the cause and r●ot of all the other sins there named. self-love is like a great tree, and eighteen sins as eighteen branches sprouting out from this root, because men are lovers of themselves, therefore they are covetous, proud, unthankful, unholy, lovers of pleasures more than lovers of God, &c. From this sinful self-love proceeds this sinful self-seeking. As the love of Christ is the root of Christ-seeking, so the love of ourselves is the root of sinful self seeking.  
3. From that immoderate and inordinate worldly love which is in all men by Nature: for (as a Martyr well said at the stake) if we should unrip and anatomize a wicked man, we should find nothing in him but self-love, and worldly love: by Nature we love the Creature m●e than the Creator, pleasures more than God, and the praise of Men, more than the praise of God. By nature we love our own gain, and our own safety, and ease, more than the things of Christ; and therefore it is that we seek our own things, and not the things of Christ.  
4. From that hypocrisy, insincerity, and rottenness of heart which is in all men by nature, hence it is that men pretend Jesus Christ, but intend their own private interest, because of the hypocrisy and falseness of their hearts. Thus the Pharisees, who were Hypocrites, under pretence made long prayers that they might devour widow's houses, Mat. 23. 14. Thus Herod pretends to worship Christ, when his intendment was to worry him, Mat 2. 8. Thus Jesebel proclaimeth a Fast, and pretends Religion, but intends only to put Naboth to death, and to get his Vineyard. Thus Absolem covers over his Rebellion with the fair cloak of Religion, 2 Sam. 15. 7. There are two things that are in all men by nature:  
1. To make a show of Religion.  
2. To cover over all manner of wickedness under the show of Religion; ungodliness is so odious, that if it should appear in its own colours, all men would abhor it; and therefore as the devil never showeth himself but under some handsome form, sometimes under Samuel's mantle, sometimes transformed into an Angel of light; so doth sin and iniquity always appear under the form of godliness. The Apostle tells 2 Tim. 3. 5. that in the last times there should be men, who should be lovers of themselves, treacherous, heady, high-minded, without natural affection, &c. having a form of godliness; which last words are to be understood {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as relating to all the former sins. They should be Covenant-breakers, having a form of godliness, covetous, false accusers, blasphemous self-lovers, having a form of godliness. They should (through the Hypocisie that is in them) cover all their sins under the vizard of a form of godliness.  
5. This sinful self-seeking ariseth from that spiritual ignorance and blindness which is in all men by nature. There is no wicked man rightly understands what it is to seek himself: for he thinks, that if he seeks to satisfy his corrupt self, he seeks himself; if he seeks the good of his body with the neglect of his soul, he seeks himself. He thinks that if he seeks his own ease, gain, safety, and preferment, without looking after the things of Christ, that he seeks himself. Thus did the rich Fool, Luke 12. who built his barns bigger, and said, soul take thy ease, &c. he supposed that he sought his own happiness in so doing: and so did the rich Glutton, when he clothed himself in purple, and fared deliciously ever day, &c. But now did a wicked man convincingly understand, that this self-seeking is self-hating, and self-destroying: That the rich Glutton by pampering his body, damned his soul: that the rich Fool, by laying up goods for a few years, lost his soul to all eternity: That he that denieth himself most, seeks himself most, He that serves God best, seeks himself most: He that seeks the glory of God before his own glory, and the good of Church and State more than his own good, seeks himself most: that he that loseth his life for Christ, shall find a better life in Christ. Did he (I say) convincingly believe this, he would not sinfully seek himself: Therefore this sinful self-seeking proceedeth from that spiritual ignorance and blindness that is in all by Nature.  
6. Lastly, it springs from that spiritual self-deceit and souldelusion that is in all men by nature: Every man by nature, is (Narcissus like) in love with himself, blind in his own cause, and apt to think that he seeks the things of Christ, when he doth not, and that he doth not seek his own things in opposition to, competition with, or comparison of the things of Christ; even as the Philosopher, who could not be persuaded, but that snow was black, or the mad Athen●an, hat all the ships that came to Athens were his. So there are multitudes of Christians, who fancy to themselves, that they do seek the things of Christ, when it is apparent to others that they do not: and by this self-deceit cozen themselves into Hell. Thus you see the cursed roots from whence this sinful self-seeking proceeds.   

The fourth and last question is, wherein the grievousness 
Qu. 4.  and mischievousness of this sinful self-seeking consisteth?  
Answ. It is a sin of the first magnitudô. Though it be an inward invisible sin, and therefore not so infamous and scandalous to the eyes of men, as some other sins are, yet it is very odious and abominable in the sight of God. Though it be minoris infamiae, yet it is majoris culpae. For,  
1. It is a sin against the express words of the Scripture. The Apostle saith, 1 Corin. 10. 24. Let no man seek his own, but every man another's wealth. The sinful self-seeker lives Antipodes to this Text, he seeks his own, and not another's wealth.  
2. It is a sin against the light of nature. Nature itself teacheth us, that no man is born for himself, but for the good of the commonwealth, in which he lives. The very Heathens abominate a self-seeker.  
3. It is a sin against the pattern that Christ hath left us: For he came into the world, not to do his own will, but the will of him that sent him; he pleased not himself, Rom. 15. 2. he made himself of no reputation, he humbled himself, and became obedient, even to the death of the cross: He denied himself so far, as to be made sin for us, who knew no sin, that we might be made the righteousness of God in him. Now it is a certain maxim, That he who doth not follow the example of Christ's life, shall never have any benefit by the merit of his death: Christ is meritum only to those to whom he is exemplum.  
4. It is a sin against the royal law of Charity. Charity is a most noble grace, the very queen of all graces; it is as necessary as it is excellent For though we bestow all we have to feed the poor, thou●h we give our bodies to be burnt, yet if we have not Charity, it profiteth us nothing. But now a self-seeker is made up all of uncharitableness.  
1. He hath no love unto Jesus Christ & his interest, and there is a double curse pronounced against those that love not the Lord Jesus, 1 Cor. 16. 22.  
2. He hath no love to his Neighbour, but for his own ends; it is amor concupiscentiae vel amicitiae, it is not love, but merchandise.  
3 He hath no love to Church nor State. All his love centres in himself: He is wholly compounded of self-love, and creature love, which is a composition God hates.  
5. It is a Sin that makes all our holy duties abominable in the sight of God. Though the actions we do be never so holy, yet if we do them upon politic designs, if we aim at ourselves in what we do, the Lord abhors us and all we do, as we see in the Pharisees, who in their alms, Prayers and Fastings, did all to be seen of men, and therefore God abhorred all they did. Self-aimes pollute and putrify all holy actions.  
6. It is a sin of horrible hypocrisy: for it is making use of Religion as a ladder to climb up to pre●ment, and then casting the ladder away; it is setting up God as a Pander to our ambitious and covetous interest, which is hypocrisy, to be abhorsed. This is uti Deo ut ●ruamur nobismetipsis, which is no little transgression.  
7. It is Idolatry in the highest degree; it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a worshipping of self; it is making ourselves and our own interest, the root, rule, and scope of all our undertakings, which is to make an idol of ourselves and to usurp the throne of God. It is Idolatry against the first commandment, which is greater than Idolatry against the second, by how much the heart is better than the knee.  
8. It is a sin that is the fruit of six cursed roots (as you have already heard) and the root of many cursed fruits: It is 〈◊〉 omnium v●tiorum, a sin, and the cause of all sin, the Pl●e so●e o● Church and State, the great Church-devouring, and State destroying sin To give some few instances.  
What is the reason that the Government of the Church, so happily began, is now obstructed, and almost quite broken in 〈◊〉? Is it not because all men seek their own, and no men the things of Christ?  
What is the reason that the house of God lieth wast, and every man labours to build his own house?  
Why is it that men complain of taxes and want of trading, but no man complains that the House of God is neglected, the pure Ordinances despised, and the godly Ministry undervalued? Is it not because all men seek their own, and not the things of Jesus Christ?  
What is the reason that the truths of Christ are trampled under feet, and men are suffered to deny the Divinity of Christ and of the Scriptures, and no man saith, why do you so? But let a man but speak a word against the laws of men, he shall be severely punished: Is not this, because all men seek their own, and not the things of Jesus Christ?  
What is the reason that so few Gentlemen, Citizens, and Ministers; appear for the things of Christ? that so many silence themselves, and suffer Religion to be almost lost, and yet dare not appear for it? Why is it that our Lectures are so little frequented in most places● that many think nothing too much to give to their 〈◊〉, but any thing too much for their Minister? that 〈◊〉 Master will be very exact to see his servant do his business upon the week da●es, but indulge him to do what he will upon the Lord● day? Is it not because all men seek their own and not the things of Jesus Christ?  
What is the reason that the things of the Church drive on so slowly, like the Egyptian Chariots, when the wheels were taken off? what is the reason that there is so much oppression and injustice in places of judicature? So much cozenage and false dealing in our commerce one with another, in a word, what is the cause of all our miseries both in Church and State? Is it not because all men seek their own, and not the thin●s of Jesus Christ? thus you have the greatness and the mischievousness of this sinful self-seeking. So much for the Explication of the Doctrine, I come now to the Application.  
Is this be so, that amongst the multitude of Christians that 
Applicat.  profess love to Christ and his cause, there are many, yea very many, that ●ek their own, and not the things of Christ. Let us then 〈◊〉 beseech you) behold as in a glass, the sinfulness and miserableness of the times wherein we live, for if the Apostle compla● of his times, which were the first and the best times, the golden Age, the Primitive, Apostolical, Virgin-Church, when the Saints of God met together in one place, with one accord, much more may we of our times, which are the last and worst, the iron age, wherein the Church of Christ is woefully divided, and wonderfully apostatised: How justly (I say) may we take up this sad complaint against our t●es: All men seek th●i own, not the things of Jesus Christ?  
And yet I dare not say, all men collectively, I believe there are a few names even in England. which have not defiled their garments, and have not bowed their knees to Baal, some Magistrates, some Gentlemen, some Ministers and Citizens yet remaining, who seek the things of Jesus Christ more than their own, yea, with the neglect and loss of their own, who seek the prosperity and welfare of Zion, more than their own. Some Ezra's, Nehemiah's, and Daniel's, that lay to heart the desolations of the Church, and with Old Ely are more troubled about the ark of God, than their own private relations: But these are a very few in comparison It is certain, that most of all sorts are guilty of this sinful self-seeking, most Magistrates, most Gentlemen, Ministers and Citizens. Now then let us examine ourselves, whether we be not amongst the number of this multitude. To quicken you to this consider,  
1. That this sin is both a New and an Old Testament sin. It reigned not only in Paul's time, but in Debora's, and barak's, who tell us that for the divisions of Reuben, there were great searchings of heart, because he abode among the sheepfolds, and cared not what became of the Church of God, Judges 5. 15, 16.  
2. It is a common and ordinary sin, few are free from it.  
3. It is a great and crying abomination, as you have heard.  
4. It is a great and hidden iniquity, an inward, invisible, and spiritual sin, that consumes England as a moth, not as a Lion: It is threatened, Hos. 5. 12. 14. That God would be to Ephraim as a Moth, and as a Lion, Murder, Adultery, Sodomy, injustice, &c. devours England as a Lion, but self-love and self seeking destroys it as a Moth secretly, and yet certainly: Let us therefore be very serious in the work of self-trying.  
There are three sorts of men whom I indict as guilty of this sinful and cursed self-seeking.  

1. Such as seek their own things, and not at all the things of Christ.  
2. Such as seek their own things before, and more than the things of Ch●ist.  
3. Such as pretend to seek the things of Christ, but seek their own things, under the colour of seeking the things of Christ.   
1. Such as seek their own credit, profit, preferment, ease and safety, and not at all the things of Christ: It is reported of Agrippina, the Mother of Ner●, who being told, that if ever her Son came to be Emperor, he would put her to death; she answered, ●eream ego modo ille imperet. Let me perish so he may be Emperor. There are many such, who say in their hearts, Perat religio modo ego imperem; So I may get an estate, and grow great in the world, no matter what becomes of Religion and Reformation.   

Quest. Are there any Christians of this mind?  
Answ. There are many who are called Christians at large of this mind, who have the name and but the name of Christians, and carry this name as Uriah did his Letters to Joab, Non ad salutem, sed ad runam, not for Salvation, but Damnation, you shall know them by this Character.  
Let such men as these have their trading as formerly, enjoy outward prosperity, and be freed from taxes, they will think themselves sufficiently happy. It is all one to them whether all Religions be tolerated, or none at all. These men say with Tiberius the Emperor, Diis Deorum curae sunto. Let God take care of Religion, all our care is for our outward estate; these are they that make their Money their God, who mind earthly things whose end is damnation, of whom I may say as Christ of Judas, better they had never been borne.  
2. Such as seek their own things before, and more than the things of Christ, who seek their own interest, more cordially, more industriously, and more vigorously, than the interest of Religion. Thus did the Gaderens (as you have heard) thus do most Christians.   

Quest. How shall I know whether I prefer in my judgement, affections, or conversation, my own outward interest, before the interest of Christ and the Gospel?  
Answ 1. If the seeking of thine own things take up the first, best, and most of thy time. If thy marrow and strength of thy soul, go out after them, if thou makest them thy {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, thy Primum quaerite, and unum necessarium, and the things of Christ, thy {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and idle hour. If the seeking of thine own, make thee neglect the things of Christ, or seek after them negligently, this a sign that thou dost overvalue and over-affect thine own things, and undervalue, and disaffect the things of Christ.  
2. If thou mournest more for personal miseries, than for the desolations of Zion, it is a sign thou mindest thine own things more than the things of Christ, this is a frame of spirit, quite opposite to true Saintship. Ezra, Nehemiah, David, Daniel and Jeremiah, were more afflicted with the miseries of the Church than their own.  
3. If the seeking of thine own things take away thy courage for Christ and his cause, and make thee come to Christ by night, as Nichodemus did, and the more thou hast of the world, the less thou appearest for Christ and his Gospel; the more honours, the more fearful: If the preserving of thine own things make thee betray the things of Christ by sinful silence, or base cowardice, this is a sign thou preferrest thine own interest before the interest of Christ.  
4. If the seeking of thine own things make thee seek to find out excuses, and vain pretences, to hinder thee from appearing for Christ, this is a sign, etc, I read Luke 14 18. when the Servant was sent to fetch the Guests to the great Supper of the Gospel, they all with one consent, began to make excuse, &c. The times wherein we live, are very sinful and perilous: the Truths and Ministry of Christ are trampled under feet, Religion and Reformation neglected. Now God by us his Ambassadors, calls upon you to appear for his Truths, and for his Gospel ministry, and Gospel-ordinances. Methinks I hear the Nobleman say, I have a great estate to lose, pray have me excused: I hear the rich Citizen say, I shall be utterly undone in my trading, pray have me excused: I hear the voluptuous Epicure say, I have married a wife, pray have me excused. Take it for a certain rule, If the seeking of these outward things puts thee upon excuses, thou seekest them sinfully: For if you look into the text forementioned, you will find that the excuses there made were  
1. Lying and false, they say they cannot come, whereas the truth was, they would not come, non posse pretenditur, nolle in c●usâ est.  
2. poor and frivolous; What is a Farm in comparison of Heaven? marrying a Wife in comparison of being married to Jesus Christ?  
3. Vain and unprofitable. For notwithstanding the excuses they made, it is said, verse 24. That none of these men which were bidden shall taste of my supper.  
4. Unreasonable and unconscionable. For they made those things laqueos Diaboli, snares and impediments to hinder them from Christ, which would have been vincula obedientiae, motives and encouragements to bring them to Christ.  
5. Lastly, If when thine own things and the things of Christ come in competition, and thou must either part with the one or the other, if thou choosest as Spyra did, and as the young man in the Gospel did, rather to part with Christ and his Gospel, than with thy profit and preferment, this is a sure note that thou seekest thine own things, before and more than the things of Christ. I read of Tiberius Emperor of Rome, that he sent to the Senate to receive Christ into the number of their Gods, but they refused to do it upon this account, because if they received him, they must reject all their other Gods, and therefore chose rather to renounce Jesus Christ, than to receive him, and part with the rest of their feigned Deities. If thou renouncest and rejectest the Lord Christ and his Truths, rather than thou wilt lose thy creature-enjoyments, thou art a sinful self-seeker of the highest form.  
But now on the contrary, If thou pursuest after the things of Christ in the first and chief place; If thou mournest more for Church desolations than personal miseries; If the more wealth thou hast, the more courageous thou art for God, and art glad, that thou hast an Estate to lose for Christ's cause; If the seeking of thine own things do not put thee upon lying, vain, frivolous, and unconscionable excuses; If thou art like unto Hormisdas, a Nobleman of Persia, who was deposed from all his Honours because he would not deny his Religion, and afterwards restored again, and a little after solicited again to deny Christ and his truths, but he rent his purple robe, and laid all his honours at the foot of the Emperor, and said, Si propter ista me denegaturum Christum put as, ea denuò accipe. If you think to gain me to deny Christ for the reobtaining of my honours, take them all back again: If this be the frame of thy heart, it is a certain token that thou prizest, lovest and seekest the things of Christ before, and more than thine own things.  
3. The third sort of those who are guilty of this sinful self-seeking are such who pretend to seek the things of Christ, but seek their own things, under colour of seeking the things of Christ, who hold forth the preservation and propagation of Religion as a stalking horse, to catch men by, as a blind to deceive the world; but aim a● nothing less than Religion, but either with Demetrius at their own gain, or with Jehu at the obtaining of a kingdom, or with Balaam at the wages of iniquity. This sin of self-seeking is so odious both to God and Man, that it never appears upon the stage in its own likeness, but always covered over with Samuel's mantle: There is no sin hath more {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Fig-leaves and religious cloaks to cover it, than this sin. By this means the Pope of Rome hath purchased his triple crown; It is said Rev. 13. 11. that Antichrist should have two horns like a lamb, but yet act like a Dragon, signifying unto us, that Antichrist should under colour of Religion, act all his villainies, and bloody Massacres, and by this means deceive all the world. Therefore Antichristianism is called a mystery of iniquity, that is, iniquity covered over with fair shows and pretences of godliness; What Murders, what Treasons hath not the Pope committed under the colour of defending the Catholic Religion? under pretence of being Peter's successor, and of having peters keys, and chair? Witness the holy league (as it was called) in France; witness the Gunpowder treason amongst us, undertaken under show of Religion, for the defence of the Catholic cause.  
What I affirm of Papists and Jesuits, the like I say of all the Errors and Heresies that have been broached in the Christian world; The Apostle tells us, that the first Authors of Heresies and schisms were great self seekers. Men greedy 
Titus 1. 11. Rom. 16. 18. 2 Pet. 2. 2. 1 Tim. 6. 5.  of filthy lucre, who served not the Lord Jesus, but their own bellies, who made merchandise of the souls of people, making gain their godliness, not godliness their gain. But though they were such, yet they did not appear to be such, but seemed to be very holy and self-denying: Therefore Christ calls them, Wolves in sheep's clothing, ravening Wolves inwardly, 
Mat. 7. 15.  though innocent Sheep outwardly. They honeyed over the poison of their Doctrine, with good words, and fair speeches, to deceive the hearts of the simple, Rom. 16. 18. Such a one was Pelagius (one of the greatest enemies to the Doctrine of Grace that ever the Church had) who made such a show of godliness, that when Jerome first wrote against his Heresies, he was forced to conceal his name, lest by appearing to write on purpose against him, his book should have been rejected by the people, who did so highly magnify him.  
Let me add, This is a sin which not only Papists and Jesuits, schismatics and heretics, but most Christians in the world are tainted withal. It is a most true saying, Pauci amant Iesum propter Iesum, there are few, and but very few, who love Christ for Christ's sake: Most people follow Christ for the loaves, and make use of Christ to serve their own ends and interest. Let a Man be to marry a Wife, and he will in words pretend, that it is Religion and godliness that he most of all desires; but if you had a window to look into his heart, you will find that it is Money which is his chief aim. But amongst all sorts of Men, the great statesmen, and deep politicians are most eminently guilty of this sin, who usually bring Religion upon the stage merely to usher in their politic designs. It is a cursed Maxim in Machiavel, that Kings and Princes should labour after a show of Religion, but not look much after the substance; For the substance would be a burden, but the show of it would be very useful for the carrying on of their own ends and designs. This wicked advice and counsel is followed by many Kingdoms & commonwealths at this day: there was scarce ever any State or Church-reformer who did reform Religion for religion's sake, but for his own ends, either to be revenged of his enemies, or to gain Church-revenues, or to be a coy-Duck, to draw a party to side with him. Let me give in a few Examples;  
It pleased God so to order affairs, in Henry the Eights time, that the Pope's supremacy was abolished in England: But what was the principle that moved the King to do this? was it out of love to the true Religion? or was it not rather that thereby he might be revenged of the Pope, who would not allow of his Divorce from his first Wife?  
I have read of Maximilian Emperor of Germany, who living in Luther's time, professed a great deal of zeal after Reformation; and especially, in plucking down golden Images. But the story saith, that it was not so much out of hatred to the Images, as out of love to the gold, which made him undertake it.  
In the History of the civil wars in France, I read that when the Princes of the blood fell out one with another, one party called in the Protestants to their assistance, not out of love to Religion, but that thereby they might gain a party.  
That which I say of kingdoms and commonwealths, the like I say of Armies; I read of Goliah's sword hid in a cloth behind the Ephod, 1 Sam. 2. 9 The sword never appears to the world under bloody colours, but always clothed with a linen Ephod, pretending Reformation of abuses in Church and State. But it is worth remembering, that this sword was the sword of Goliath, who was a defier of the Israel of God, and a great enemy to Religion. The sum of all amounts to this, that in all ages of the Church, especially in times of Civil war, and in times of Reformation, there are thousands that hold forth to the world, in their words and Declarations, a sincere desire to propagate the Gospel and the kingdom of Christ, and to advance the pure Ordinances of Christ, yet notwithstanding mind nothing really and inwardly, but their preferment and advancement.   

Quest. But how shall I know whether I am but a pretender to the things of Jesus Christ? whether I am one who makes use of Religion to serve mine own interest? Whether I am like Demetrius the Silver-smith, who minded his gain more than his goddess?  
Answ. If we would deal faithfully with our own souls, we could not but easily know this. To help you in it, take these rules:  
1. If thou art as zealous for the advancement of Religion and Reformation, when it doth not concern thy in't rest, as when it doth; this is a certain sign thou seekest the things of Christ in sincerity: Thus it was with Moses, in the Rebellion of Corah and his company, there was a conjunction of interests; the conspiracy was against God and Mo●es, but the Idolatry of the Golden calf, was only against the interest of G●d, Moses was not prejudiced by it, and yet he was every way as zealous for the glory of God in the latter, as in the former. But now on the contrary, if thou drivest furiously when any gain is to be got by a Reformation, but very heavily and slowly, when thy interest is not at all concerned, this is a sign that thou makest use of Religion for thine own ends. Thus it was with Jehu, he had a double Idolatry to root o●t, the Idolatry of Baal, and of jeroboam's Calves; he destroyed the first, but continued the second, because it was against his interest to abolish it. Thus it is with many Masters of Families, if their Servants play the thieves, they will cry out against them as dishonourers of God; but let the same Servants profane the Sabbath, or abuse the name of God by vain Oaths, they are not troubled at it, because it is not against their private interest.  
2. A pretender to the things of Christ, if he undertakes to do service for Church or State, he will do it by halves, so far as it makes for his interest and no farther. This is the reason why the Reformation of Religion in most places of the Christian world is but a patched Reformation, and as a Cake half baked, because that States and kingdoms mould the Reformation, not according to the Word of God, but according to State-interest. Thus it was in Henry the Eights time, he thrust out the Pope's Supremacy because it furthered his design of a second Marriage, but he continued much of the Popish Religion, and made six Articles called A whip, with six strings, which were the death of many godly men. Erasmus hath a notable saying of Luther, That he had been a good man, had he not meddled too much with the Monks bellies, and the Pope's triple crown, the Pope was willing to yield to a Reformation of the Church, so far as it might consist with the upholding of his triple crown, and no farther, &c.  
3. A pretender to the things of Christ when he hath got what he aims at, will leave Christ wholly, and lay aside all his pretences. As the Angels who appeared to Abraham and Lot, and divers others, assumed bodies, not out of love to the bodies they assumed, but only to do their errant, and when they had done it laid them aside. So there are many who assume a profession of Religion for the pursuing of their ambitious designs, which when they have obtained they lay aside, as the Fisherman did his Net, when he was made Pope; when he was an Abbot, and then a Bishop, and then a Cardinal, he would have his Net spread for a tablecloth, to put him in mind of his mean and poor original; But when he came to be Pope, he then commanded his Servants to lay aside his Net, for now he had caught what he had been so long Fishing for.  
4. He that seeks his own things, under pretence of seeking the things of Christ, will walk contrary to his Protestations, Declarations, vows and Covenants, even then, when he seems outwardly to be most solemn and serious in making of them. Thus did Balaam, he protesteth, that if he had an house full of Gold given him, he could not do any thing contrary to the will of God, and yet at the same time, he goeth with the Messengers sent by Balac. Are there not many amongst us, who when they Covenanted with hands lifted up to Heaven, to endeavour the extirpation of error and heresy, and whatsoever was contrary to sound Doctrine, did even at the very same time, secretly foment and countenance the things they Covenanted against?  
5. Lastly, He that pretends to the things of Christ, and intends his own, cares not by what ways and means he compasseth his ends, nor by what kind of persons; whether the ways be lawful or unlawful, the persons good or bad, it is all one to him so he may obtain his ambitious intendments, which is a certain sign of a notorious hypocrite. For he that truly and sincerely endeavours to promote the Glory and Honour of Christ, will never go out of Christ's way to obtain his desires. For Christ will be more dishonoured by his sin, than honoured by his endeavours, though never so laborious and sincere.  
Let us I beseech you examine ourselves, according to these several notes and marks, whether we be guilty of this sinful cursed and Devilish self-seeking. And know, that if this sin rule and reign in us, it makes us accessary to a fourfold murder; It makes us self-murderer, Church and State-murderers, and Christ-murderers. It brings us under a double Gospel curse, for if any man love not the Lord Jesus Christ, let him be (saith the Apostle) Anathema Maranatha. The Lord give us hearts seriously to weigh these things.  
The second Use is, an use of Exhortation, which is twofold: 
2. Use.   
1. To beseech all here present, whether Magistrates, Ministers or private Citizens, to take heed of this sinful 
Exhort: 1.  self-seeking, and six headed Monster, of seeking our own gain and credit seperatedly from the things of Christ, or before, or more than the things of Christ, of seeking our own things under pretence of seeking the things of Christ, or when they stand in opposition to, or competition with the things of Christ, of seeking the good of our vile bodies, with the neglect of our precious and immortal souls. As Christ saith of covetousness, so I of this sin, Take heed and beware of sinful self-seeking, consider the exceeding greatness of this sin, and the woeful and mischievous fruits and effects of it. This is the plague-soar of Church and State; The great Caterpillar that devours all the green things of the land. This hath destroyed our Parliaments, our ministry, our Gentry: This is that which obstructeth that glorious reformation so long expected and desired, &c. This is not self-seeking but self-hating and self-destroying: he that seeks to give satisfaction to his corrupt self, is just like a Man who gives strong wine to his friend in a high fever, which is not to love him, but to kill him. He that seeks to please his sinful self, seeks to strengthen his disease, to maintain that within him, which God hateth, and to nourish that which will destroy his soul. He that seeks the welfare of his body, and neglects the welfare of his soul, destroys (as I have said) both body and soul. This is just as if a Husbandman in time of Harvest should gather in his stubble, & leave his corn to be devoured by hogs. Just like a Father who takes care to feed & clothe his children, but not to instruct and teach them. In a word, he that seeks his own ease and safety, his own gain and credit, his own pleasure and satisfaction, and neglecteth and slighteth the things of Christ, this Man is the greatest self-hater, and self-destroyer; For he that sesks not the interest of Christ, shall never have any interest in Christ.  
2. To beseech you to labour for the divine, heavenly, and blessed self-seeking mentioned in the beginning of the Sermon: 
Exhort. 2.  physicians when they see men bleed immoderately at the nose, will let them blood in another vein, that so they may make a diversion, and thereby stop the bleeding. Oh that God would use me this day, as his instrument, to make a most glorious and most happy diversion, and to turn you all from self-seekers, into Christ-seekers! Oh that I could prevail with you, to seek the things of Jesus Christ before, and more than your own things! Oh how happy would London be, if it could be said of it; All thy Magistrates, Ministers, and private people, seek the things of Christ more vigorously and cordially than they do their own things.  
To move you to this, consider,  
1. What these your own things are which you so immoderately and inordinately seek after?  
1. They are not your own in a proper sense, as you have heard.  
2. They are not Worth owning, they are vain and empty, empty of reality, and Soul-satisfaction, they are vanishing & perishing, like houses made of Snow or wax, and not only so, but they are also vexing and tormenting, according to what is said by one that had full and ample experience of them, Eccles. 2. 2, 17, 26.  
2. Consider the excellency of the things of Jesus Christ which you so much neglect & undervalue. The truths of Christ, the Ordinances, Day, Ministry, and Government of Christ, the Preservaon, Propagation, and Reformation of Religion: These are Glorious and Excellent things in their own Nature, and so far exceeding your own things which you so greedily labour after, that they are not worthy to be named that day in which we speak of the things of Christ. I want time to set out the transcendent Glory and Excellency of Gospel concernments, and the vanity, emptiness, and nothingness of all our own Earthly enjoyments. only let me desire you to take notice;  
1. That Jesus Christ sought not his own things, he left Heaven for us, and shall not we neglect Earth for him?  
2. For what poor trifles you despise the glorious things of the Gospel.  
3. If you seek not after the things of Christ more than your own, you are in a cursed condition, and better you had never been borne.  
4. The things of Jesus Christ shall prosper, though you seek not the prosperity of them. What Mordecai said to Ester in another case, I crave leave to say to you, Enlargement and deliverance shall arise to the 
Ester 4 14.  people of God from another place, but thou and thy father's house shall be destroyed. There will a time come when the mountain of the Lord's house shall be 
Isaiah 2 2.  established in the top of the mountains, and shall be exalted above the Hills, and all Nations shall flow to it; when the kingdoms of this world shall become the 
Rev. 11. 15.  kingdoms of our Lord and his Christ, when the little stone cuts out of the mountain without hands, shall destroy all opposite kingdoms, and become a great mountain and fill the whole earth, when every Nation 
Dan. 4. 35. 41, 45.  and kingdom that will not serve the Lord Jesus, shall perish, and be utterly wasted. For neglecting to set up this kingdom of Christ, God hath destroyed 
Isa 6. 60. 12.  many Nations and kingdoms, and so he will us, if we follow their examples; If we prefer the building of our own houses, before the building of God's house, God will build up his own house by other instruments, but he will destroy us and our Houses.  
3. Lastly, Consider: That man seeks himself most, who most seeketh the things of Christ. He that is the greatest Christ-seeker, is the greatest self seeker. For God hath said, Seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you. When Solomon begged wisdom, God gave him wealth and riches as an overplus. If we seek the things of Christ, in the first and chief place, God will give in our own things into the bargain, even as Paper and thread is added to a bought commodity.  
Thus I have put an end to the Sermon of self-seeking, Oh that I could put an end to the sin of self-seeking! Two things I dare affirm:  

1. That this sin hath been the original cause of all England's miseries.  
2. That it will never be well with England, nor shall we ever see better days, till this sin be mortified.   
Let us go to Christ, and labour by Faith, to fetch power from his Death, to crucify and mortify this sin; Let it be our daily prayer, that England may have more Christ-seekers, and fewer self-seekers; or which is all one, That God would make us all true self-seekers, by making us true Christ-seekers.   
FINIS.   

ERRATA.  
PAge 2. line 18. Their own, what. in the marg. put into the Text, next after their own. p. 3. l. 28. leave out the figure 4. and join the line to the foregoing. p. 7. l. 7. for could r. would. p. 9 l. 33. for haughtiness r. naughtiness. p. 17. l. 14. for blasphemous r. blasphemers. p. 18. l. 29 for ●vies r. lives. p. 19 l. 17. for vel amicitia, r. non amicitiae. p 19 l. 23. for abhorsed, r. abhorred, p. 2●. l. 3. for runam r. ruinam. ibid l. 33. for thy r. the. p. 24. l. 36. for would r. should. p. 33. l. 25. for builing r. building.