Morbus Epidemicus: OR, THE DANGER OF SELFSEEKING; Discovered in a SERMON PREACHED Before the Right Honourable, The Lord Major of the City of LONDON, At Mercers-Chappel, Novemb. 18. 1649.  
By JOHN CARDELL.  
Rom. 14.7, 8. For none of us liveth to himself, and no man dyeth to himself: For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore or die, we are the Lords.  
2 Cor. 5.14, 15. For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead. And that he died for all, that they which live, should not henceforth live unto themselves, but unto him that died for them, and rose again.  
Necesse est alterutrum in nobis affectum regnare: ut vel nobis posthabitis feramur ad Christum, & quae sunt Christi: vel in nostram utilitatem nimium propensi, defunctorie Christo serviamus, Johan. Calvin. Commentar. in cap. 2. Epistol. ad Philip.  
London, Printed by John Field, 1650.   

To the Right Honourable, THOMAS FOOT, LORD MAJOR OF The Famous City of LONDON: Together with the Right Worshipful, The ALDERMEN His BRETHREN.  
Right Honourable and Right Worshipful,  
ALl that I shall Preface to the ensuing Sermon, is this, Humbly to acquaint you, That the publishing of these mean Endeavours (in obedience to your Command, and more than single motion) will cry aloud in your ears for Justice at your hands; and for such a piece of Justice, as would render us all exceeding happy, if God would but strengthen your hearts and hands to go before us, and us to comply with you therein: For (lo) 
(a) judge 16.24  our Enemy, and the Destroyer of our Country [Self] is now apprehended and brought before you, the worthy Magistrates of this Renowned City: And it may well be expected from you, That ye should proceed unto some exemplary Punishment, upon so 
(b) Hostis Reipublicae & Pestis.  dangerous an Adversary; otherwise (having already both owned, and accepted the Charge, 
(c) In the Sermon from page 14, etc.  exhibited against him, as an Enemy to all Piety, Unity and Policy; and owned it so far, as to Call for this open publication of it) ye will, I know, bear with my 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 3.12.  plainness, in telling you, That ye must (being thus far engaged) either proceed unto the Condemnation of Self, or else be looked upon as 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tit. 3.11.  Self-condemned. Arise therefore (Honoured Patriots) unto a speedy and faithful execution of Justice and Judgement, upon this grand Incendiary; and let all the world see, That as your Actings of late have been high, and extraordinary, and far beyond the proportion of former Times and Ages, so that ye have had nothing in your eye therein, or nothing of your own, so much as the Glory of God, the things of Christ, and the good of the Public. To persuade whereunto, as it is the chief scope and drift of the following Discourse, so that these may still be, the principal things that ye aim at, in all your great, and weighty Undertake, is the unfeigned desire, and earnest Prayer of  
Your Servant in the Gospel, John Cardell.   

Morbus Epidemicus: OR, THE DANGER OF Selfseeking.  PHIL. 2.21. 
For all seek their own, not the things which are Jesus Christ's.  
THe Apostle directs this Epistle to all the Saints that were at Philippi, 
Coherence.  
Chap. 1. ver. 1.  as you may perceive from the first verse of the first Chapter of it: And after his Salutation of them (wherein he wishes them Grace and peace from God our Father, 
ver. ●.  and from the Lord Jesus Christ) in the next place he gives solemn Thanks unto God, for their constant fellowship in the Gospel: In the 3d, 4th and 5th verses, 
ver. 3, 4, 5.  I thank my God, says he, upon every remembrance of you, always in every prayer of mine for you all, making request with joy for your fellowship in the Gospel, from the first day until now. Note. It is certainly matter of great joy and rejoicing (and that unto others, as well as unto themselves) to see Believers constant and unwearied in the fellowship of the Gospel: There are other fellowships that a man may soon be weary of, by reason of the many sad Distempers and Distractions that are to be found in them; but the fellowship of the Gospel (where it is rightly apprehended, and accordingly embraced) thats so easy a yoke, and so well lined with love, that it can be offensive to none, but such whose shoulders are very sore, and not able to bear any thing. 
Three discoveries of the Apostles tender care over the Saints at Philippi, walking together in the fellowship of the Gospel.   
The sight of this fellowship among the Saints at Philippi, made the Apostle very tender over them, and very respective towards them, as may appear by sundry remarkable expressions in this Epistle of his unto them.  
Discov. 1 At the eigthth verse of the first Chapter, God is my record (says he there) 
at the 8 ver. of the 1 Chapter.  
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quantoperè expetam: Mihi videtur in gevere vehementissimun in illos amorem suum Apostolus hoc verbo significare ex Hebraeorum idiotismo: ut autem significet ex quo fonte promanet affectus iste, & quò etiam feratur, additam visceribus nomen, magnum pondus addit seutentiae, ut intimus am●r significetur: Solent enim Hebrai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rachamim id est viscera, omnes teneros ac veluti maternos affectus vocare. Bez. in loc.  how greatly I long after you all, in the bowels of Jesus Christ; which are words that have a fullness of love in them, or a fullness of care and tenderness, that he should long after them, and after them greatly, and greatly after them all, and after them all in the bowels of Jesus Christ; and that he should be so serious in it, as to call God himself to bear witness unto the truth of his heart herein, saying, God is my record, how greatly I long after you all, in the bowels of Jesus Choist: This was a very full expression of his good affection towards them.  
Discov. 2 But besides this, a little after in the same Chapter, he goes yet higher; and at the 24 ver. 
ver. 24. of the 1 Chapter.  he tells us of a great straight that he was in, and his strait lay between these two things, He knew not well whether he should desire to be with Christ in heaven, fully and absolutely; or to continue still among the Philippians; 
Paul's strait.  I am in a straight between two, says he, having a desire to departed, and to be with Christ, which is far better; nevertheless, to abide in the flesh is more needful for you: Like some tenderhearted Mother, 
Simile.  that hath her Children about her in one Country, and her Husband inviting her to a place of very great honour with himself in another Country; she is willing to go to her Husband, but loath to leave her Children: such was the Apostles straight here in this place; the Philippians loss on the one side, and his own gain on the other side; their necessity on the one side, and his own felicity on the other side, did not a little straiten him, and which of these two he should choose, he could not easily determine: which was another rare unheard of demonstration of his love and good affection towards them, Note. in that he was so far from being enticed to leave them, by any small part of this World's glory, that the glory of heaven itself could not easily gain, or take him away from them.  
But farther yet, and in the third place, another Discovery of the Apostles great love unto these Philippians (united and walking together in the fellowship of the Gospel) is here in this Chapter, about the words now read unto you, and it was this, That now, 
Vid. Zanch. in cap. 1. hujus Ep.  when he could not come to them himself (being a Prisoner at Rome under Nero) he was very careful to visit them by another, Discov. 3 that might very sufficiently supply his place in his absence: ver. 19 of this Chapter, 
ver. 19 of the 2 Chapter.  I trust in the Lord Jesus (says the Apostle there) to send Timotheus shortly unto you, that I may be of good comfort, when I know your state by him. And that his great care and love might so much the more appear, in the sending of this Messenger, he tells them in the following verses, what a one he was (An extraordinary Messenger) and not only one, of whose fidelity they had formerly had experience (at the 22 ver. Ye know the proof of him, that as a son with the father, he hath served with me in the Gospel) not only so, but moreover and besides this, he tells them at the 20 ver. that he was so choice and rare a man, that he for his part knew no man like him; 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neminem habeo aequè animatum ad res vestras curan●as: Petius onim cum allis Timotheum Paulus comparat quam secum, & quidem eo cousilio singulare et clogium tribuit, ut propter raritatem majore fit in pretio. Calv. in loc. Text divided into 3 parts.  I have no man like minded by me (in the verse before the Text, that's his language) to whom I can so safely commend you, or that will so naturally care for your estate, as this man will; for, says he, this is the present frame and temper of men's spirits, All seek their own, not the things which are Jesus Christ's.  
In which words you have three things notable: 

First, here is a great Iniquity complained of, and that is, men's seeking their own things.  
Secondly, the generality of this Iniquity, All seek their own.  
Thirdly, the manner how this is done, how men do seek their own things inordinately, they always do it with a neglect (at least) of better things, All seek their own, and not the things which are Jesus Christ's.    
Now forasmuch as the holy Apostle takes notice of it here, 
The rise of the Doctrine.  and puts a mark upon it, for a dangerous Epidemical Disease, that All sought their own, and not the things of Christ; That I may endeavour fully to open the nature of this Disease, and show you the bottom of it, Let this be the foundation or Groundwork of that which follows: Doctrine. That it is a very dangerous Distemper, either in a person, or in a People, to be inordinately studious, or inquisitive, about that which is their own.  
In the prosecution of this Observation, 
Three things enquired for the explication of the Doctrine  and for the better understanding of it, we'll inquire three things:  
First, what's meant here by that which is our own?  
Secondly, what by seeking that which is our own?  
Thirdly, how great an evil this must needs be, to be inordinately studious, or inquisitive, about that which is our own?  
For the former, Quest. 1 what's meant here by that which is our own?  
Ans. 1 In Answer to that, you may please to observe, That there is nothing so strictly, or formally, or directly said to be our own, as Sin and Corruption, 
Nothing so much our own as sin.  together with that Shame and confusion of face, which follows as the just reward or fruit of sin: and therefore says Daniel, in that humble acknowledgement or confession of his, Dan. 9.8. O Lord, to us belongeth confusion of face, to our Kings, to our Princes, and to our fathers, because we have sinned against thee: Confusion of face belongs to us, we have a just Right and Title to it, it is our own; as Christ says of him that is the Father of Lies, that when he speaketh a lie, he speaketh of his own, John 8.44. or as 'tis said of Judas, that when he died, he went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to his own place, Acts 1.25. So 
(c) All that is good in us, that's Gods, & all that is evil, that's Satan's first, and by his means our own. Cum ergo Deus ●a sit per fectè bonus, ut ●●us omn●a exc●llenti quodam modo bona sint, quaesitum olim est & gravissime disputatum, unde illud milum natum sit, quod tam latè m●●averat, & quaenam huyus mali cause extiterit. Hoc malum nos à Diabolo invectum esse dicimus, qui eisi erat bonus à Domino factus initio, tamen liberá voluntate à Domino defecit, & pecca●tt, & homini, ut peccaret, persuasit, authorque fuit: Hine quicquid est peceiti vel in damonibus, vel in hominibus totum flaxit. Whitaker. Respons. ad Rat. 8. Campian. Tom. 1. eper. p●g 33.  whatever is good in us, that's Gods, and whatever is evil, that's our own. Look how far forth our thoughts, or our words, or our ways, are evil and sinful, so far forth are they said to be our own thoughts, and our own words, and our own ways in Scripture: If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day, and shalt call the Sabbath a delight, etc. not finding thine own pleasure, nor speaking thine own words, Isa. 58.13. The backslider in heart shall be filled with his own ways, Prov. 14.14. Thine own wickedness shall correct thee, and thy backsliding shall reprove thee, Jer. 2.19.  
But more particularly and properly, that's here in this place said to be a man's own, 
That a man's own here, wherein he himself hath a civil Interest, and that either does or may stand in competition with the things of jesus Christ.  wherein he himself hath a civil propriety, or a civil interest, and that either does, or may at any time stand in competition with the things of Jesus Christ; and thus a man's Life is his own, and a man's Liberty his own, and a man's Estate his own, and a man's Good Name his own, and a man's Family his own, together with all those several appurtenances that may serve to render any of these either comfortable or conspicuous: These things I calls a man's own, his Life, his Liberty, his Estate, his Good Name, his Family, not because of any absolute irrespective interest that a man hath in any of these things, for so God alone is the great and absolute Proprietary, he is the mighty God, the supreme Landlord of all the whole World, and we are all but his 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nostrarum facultatum non sumus nos Domini sed administratores atque curatores. Theophylact. & Camerar. in Luc. 16.1, 1.  Stewards or Tenants at will, and he may say to any of us, when he pleases, Give account of thy stewardship, for thou mayest be no longer steward.  
But yet I say, People have a civil interest, or a civil propriety in all those things already mentioned, from that God who hath given the Earth to the children of men; for so the Psalmist tells us, Psal. 115.16. 
(e) Admonentur ex hoc versu, Potestates, & Judices terrae, & quotquot terram incolunt, ut agnoscant Regem suum in caelis, à quo acceperunt, quicquid in hac terrâ possident, sintque illius verbo obcdicutes & subjecti: Nam is est, qui regna mutat, potentes sed thus deponit, & regiones fertiles mutat in steriles. Musc. in loc. vid. Plura ibid. observ. valdè digna.  The Heaven, even the Heavens are the Lords, but the Earth hath he given to the children of men: He gives men their Lives, and their Liberties, and their Estates, and their Good Names, and Families; and as for such as walk honestly, and unblamably (and that do not make a forfeiture of them, by any sinful unworthy miscarriage) these things ought to be preserved, and kept inviolably unto such; and if any one shall go about to wrong or prejudice his Neighbour, either in his Life, or in his Liberty, or in his Estate, or in his Good Name, or Family, the party wronged, may and aught to plead Exemption, from the present Oppression: And they that have Power and Authority in their hands, have it purposely given them, to vindicate all such; and if they do it not, 
(d) Meminerit Magistratus sibi gladtum datum esse à Deo, non ut illum gest●t frustrà: sed ut eo utatur ad vindictam sceleratorum, ac defensionem bonorum. Piscator. in Rom. 13.4. Magistratus vice Dei sungitur, cum in Praemiis dandis obedientibus, tùm in Paenis instigendis contumacibus. Nicol. Heming ibid. Inductus est itaque Magistratus, ut leges quàm diligentissimè conserventur, sontes puntantur, & boni juventur ac soveantur: Et sanè lexest mutus Magistratus, & victssim Magistratus lex animata & loquens. Pet. Martyr. in cap. 19 lib. jud.  They bear the Sword in vain, and are not so just and faithful in their places, as they should and ought to be. And so much for Answer to the first Question, what's meant here by that which is our own?  
In the next place we are to inquire, Quest. 2 What's meant here by seeking that which is our own? All seek their own, says the Apostle; and what hurt is there in that? Is it not lawful enough for a man to seek, and look after that which is his own? May we not without any danger, seek to maintain, seek to preserve, yea seek to increase that which is our own? Does not the Apostle himself elsewhere say, that If any provide not for his own, especially for those of his own house, that he hath denied the faith, and is worse than an Infidel? 1 Ep. to Tim. chap. 5. ver. 8.  
For Answer to this, Ans. we are to know, That there is doubtless 
(f) Quaerenda sunt quae Christi, sed interim negligenda non sunt quae sunt nostra, & quae c●rare à Deo jubemur. Zinc. in Text. Our own things inordinately sought two manner of ways  a lawful seeking of that which is our own, which the Apostle condemns not here; but the dangerous evil complained of, or spoken against here in this place, it is a sinful inordinate seeking of that which is our own; and this is done two manner of ways:  
Either when a man seeks his own, with prejudice to another man's private interest;  
Or else when he does it with prejudice to the public interest of that Nation or Commonwealth wherein he lives: Whosoever fails in either of these particulars, he sins dangerously in the pursuit of that which is his own.  
First, when a man seeks his own, to the manifest, necessary, 
When a man seeks his own with prejudice to another man's private interest, which is done three ways.  or apparent prejudice of his Neighbours private interest, now he walks inordinately; and this is done principally or especially three ways: 

1. Either when a man seeks his own, with detriment to his Neighbour.  
2. Or when he seeks his own, with disparagement to his Neighbour.  
3. Or when he seeks his own, with discouragement to his Neighbour.    
Now he is not so careful as he should be, to avoid offences in the seeking of his own. 
1. When a man seeks his own, with detriment to his Neighbour.   
First, when a man seeks his own, to the detriment, or hurt, or injury of another; now he walks inordinately, and not according to Rule, or according to the mind of God.  
Christians especially should be innocent, as well as wise; holy within, and harmless without; their Consciences should be void of offence towards men, as well as towards God: which was Paul's daily exercise, and the same that should be ours; Herein, says he, do I exercise myself, 
Acts 24.16. Rom. 2.24. 1 Tim. 6.1.  to have always a conscience void of offence, towards God and towards men, Acts 24.16. For, as on the one side, nothing does more 
(g) Ubi sublimi. or est praerogativa, major est culpa, & ideò hoc ipso Christiani deteriores sunt, quia melioresesse deberent: Non enim probant quod fatentur, & impugnant Professionem suam moribus suis: Magis enim damnabilis est malitia, quam titulus Bonitatis accusat, & reatus impii est pium nomen: Cùmque ipse Salvator noster ad nos quotidiè clamet,  aggravate sin, or sooner cause the Name of God to be blasphemed, than the lewd lives, and vicious practices of those that profess the Truth, who say they are Christians, and are not, but of the Synagogue of Satan: so on the other side, nothing does more adorn or beautify the Doctrine of God our Saviour in all things, or render it more savoury and acceptable among men, then when it is attended with an innocent, harmless, unblameable Conversation: And therefore says Christ unto his Disciples, Be wise as Serpents, and withal, innocent as Doves, Matth. 10.16. And says he moreover, 
(h) Sic luceat lux vestra coram homivibus, ut videant filii hominum opera vestra bona, & MAGNIFICENT Patr●m vestrum qui est in caelis: Nos ita vivimus è contrario, ut silii hominum videant opera nostra mala, & BLASPHEMENT Patrem nostrum qui est in caelis: Praeter enim paucissimos quosdam qui mala fugiunt, quid est aliud penè omnis caetus Christianorum quàm sentina vitiorum? Salvian. de Gubern. Dei lib. 4.  Let you light so shine before men, that they may see your good works, and glorify your Father which is in heaven, Matth. 5.16.  
2. When a man seeks his own, 
2. When a man seeks his own, with disparagement to his neighbour.  to the disparagement of another; now he walks inordinately: He that loves his Neighbour as himself, will be as careful not to defame others, as he would have others careful not to defame him; he will be as tender of another's Good Name, as he would have another tender of his Good Name; he will be afraid to walk with slanders towards others, lest others be left, and 
(i) Quicuriosè trqui●unt in aliena facta, eaque reprehendunt tenerè, & odio quodam preximi ut racliores sarctiorcsque oideantur: tlli vicissim judicia aliorum, & imprimis judicium Dei non effugiunt. Polan. Syntag. Theol. ●b. to cap. 41.  providentially ordered to walk with slanders towards him. It is reported of 
(k) In ipsá mensâ magis lectionem vel disputationen, quam Epulationem potationemque diligebat, & contra pestilentiam humanae consuetudinis in ea ita scriptum habebat. Quisquis amat dictis absentum rodere famam, Hanc mensam indignam noverit esse sibi. Possid. de vit. Aug. cap. 22.  Austin, by him that Writes his Life, That he would not endure any at his Table, that should show any malice against others by Backbitings or Detractions; and to that purpose he had two Verses written over his Table, to admonish those that sat with him, that in such cases that Table was not for them: If the same course were generally taken, to admit of no such talk, either at our tables, houses or shops, there would certainly be more 
(l) Prov. 26.20.  peace, and quietness, and love amongst us, than now is to be found.  
3. When a man seeks his own, 
3. When a man seeks his own, with discouragement to his neighbour.  with discouragement to another, now he walks inordinately, and not with a right foot to the Gospel, or so as he ought to walk: Christians in this, should be as Christ himself was; and it is even admirable to consider, how careful he hath always been to cherish small beginnings, and to encourage young beginners, to lift up the hands that were ready to hang down, 
Heb. 12.12. Isa 40.11.  and to strengthen the feeble knees; Isa. 40.11. 
(m) Mansuetudinem & misericordiam Christi describit, Varab. in loc. Matth. 12.  He shall feed his flock like a shepherd, he shall gather the lambs with his arm, and carry them in his bosom, and gently lead those that are with young: A bruised reed shall he not break, nor quench smoking flax, until he send forth judgement unto victory: And as 
(n) Boni scilicet Domini bonus famulus, & singularis magistri praeclarus imitator: qui in vestigiis Domini sui ambulans, patentiora quodammodo & expressiora pedibus suis fecit Domini sui esse vestigia. Salvian. de Gubern. Dei lib. 3.  He is thus tender himself, so he would have us also to be in our ways and walkings, and not to 
(o) Zech 4.10.  despise the day of small things; but still to drive on jacob's pace, and so, as that we leave not the 
(p) Gen. 33.13, 14. See the Conclusion of Mr. Pembles Preface to his Vindic. Grat.  Ewes with young, or the tender lambs behind.  
The sum of all is this therefore, 
How far forth a man may seek his own, without any prejudice to the private interest of others.  A man may lawfully seek his own in a more private way of acting (for we are not yet come to the public) Provided, That this be not done either to the oppressing of others, or to the disparaging of others, or unto the discouraging or disheartening of others, in any lawful way.  
But then withal, this Caution must here be entered, before we leave this, 
Caution.  That if a man be seeking his own lawfully, or doing his Masters will faithfully and sincerely, in a way that is commanded, and that is of Divine Appointment; If in such a case, some men do suffer, by being either injured in their Estates, or defamed in their Credits, or disheartened in their proceed, A man's seeking his own lawfully, or doing his Master's work faithfully, is no more to be blamed for this, than the shining of the Sun is to be blamed for hurting sore eyes, or for extracting noisome savours out of a filthy dunghill.  
And therefore, if ye walk honestly, and unblamably, every one in his place, and do not 
(q) Peccatum recipit speciem ex intentione Peccantis. Aquin. 1.2. qu. 72.  intentionally seek to injure others, or to defame others, or to dishearten others, by seeking your own; if any such thing fall out casually, contingently, or unavoidably from your lawful actings, in such a case, they that find themselves aggrieved, must be content to bear their own burdens, and study to make a good use of what they suffer, and not blame others for doing that which was their duty to do.  
But secondly, 
2. Men seek their own inordinately, when they do it to the prejudice of the public interest.  Men seek their own inordinately (as I told you before) not only when they do it, to the prejudice of any private interest, but especially when they do it to the prejudice of the 
(r) In bonis temporalibus tenetur quisque personam publicam vel communitatem sibimetipsi praferre. Benumb cuim to●●us pluris faciendum est, quam bonum un●us alicujus partis: Personis autem public is an●umerandi sunt●il●i, quos consta● valde utiles esse Re●-publica Ames. de Conscient. l. 5. c 7.  publique-Interest of that Nation, or Commonwealth wherein they live.  
Now this publique-Interest (that I tell you of, 
The publique-Interest twofold Civil and Sacred.  and that is indeed chief considerable in this business) it is either Civil or Sacred; it is either that Civil publique-Interest that men have as men, or else it is that Sacred publique-Interest that Jesus Christ himself hath in each particular Nation. 
The publique-Interest of men.   
The Civil publique-Interest of men, or of Inhabitants in each particular Nation, it lies in those Laws, Constitutions or Orders, that are either made, or to be made, Enacted, or to be Enacted, in ordine ad salutem Populi, in order to the common safety, or 
(s) Cum lex sit regula humanorum actuum quorum ultimus finis est beatitudo, & quidem communis: necesse est eum ad bonum commun●e semper ordinari. Aquin 1. 2 qu. 90. Art. 2.  public welfare of the whole Body of the People; which Laws or Constitutions are to be so plainly published or made known, and withal, so equally and indifferently administered, that they may from time to time be a terror to those that do evil, and a protection to those that do well; and not like Cobwebs, to catch little flies, and let the great ones break through; or like snares, to vex the poor innocent Doves, and let the cunning 
(t) Dat veniam corvis, vexat censura columbas. juve. Sat. 2.  Rooks alone.  
Then the Sacred publique-Interest that Jesus Christ hath, 
The publique-interest of Christ  is to 
(u) Acts 2.39.  call as many as he pleases, or as many as 
(w) 13.48.  were ordained unto eternal life, out of every 
x Rev. 5.9.  kindred, and nation, and tongue, and people, making them 
(y) Psa. 110.3.  willing in the day of his power, to 
(z) Mat. 11.29  take his yoke upon them, and to accept of his 
(a) Isa. 9.6.  Government, and 
(b) Ps 105.45.  to keep his Laws, and to observe his Statutes, and to acknowledge no other Lawgiver but himself, in things that are of a Divine, and of a Spiritual nature; for so the Apostle tells us, that in ordine ad spiritualia, there is but one 
(c) Est enim legislator universalis judex, & lex universal● judicium, cui omnia omnium jud●●ia subjici & adaptari debent. Davenant. de jud. & Nor. sid. cap. 3.  Lawgiver, who hath potestatem vitae & necis, power to save and to destroy, Jam. 4.12.  
Now (mark ye) when men shall go about (any men whatsoever) to set up their own Lusts, their own Wills, Note. their own Ends, their own Advancements, their own Party, any thing in the world that is their own, either above common safety, or above the Throne and Sceptre of Jesus Christ (as 
(d) Loquimur d● Pontifice ratione solius Pontificatus, ac dicimus cum, etiamsi ditionem temporalem nullam haberet, non posse ullo modo judicari, in terris, ab ullo principe Christiano, five seculari, sive Ecclesiastico, neque ab omnibus simul in concilio congregatis. Bellarm de Rom Pontif. lib. 2. cap. 26. Romani Pontifices ad imitationem Luciferi adorari volunt ut Dii, neque reputant se subditos esse cuiquam, sicut filii Belial fine jugo; ne● sibi posse dici, Cur ita facis? nec Deum timent, nec homines reverentur. Gers. consid. 4. post tract. de unit. Eccles. citante Field, lib. 3. de Eccles cap. 2.  Popery does in the very formality of it, and every thing else that is Antichristian) or else when men do but only pretend to common safety, or to the things of Jesus Christ, merely for their own Ends, and for the advancement, or lifting up of their own things, this is most abominable Selfseeking, and that which utterly ruins or pulls down all, as much as in it lies, as having no manner of consistency, either with the Laws of God or Men.  
And thus have I brought you to the sight of the Distemper or Malady here complained of, 
The Distemper discovered.  by showing you 1. What's meant here by that which is our own: And 2. What by an inordinate seeking of that which is our own.  
Now in the next place we are to inquire, Quest. 3 how great an evil this is, for men to be thus inordinately studious, or inquisitive, about that which is their own?  
Ans. And it will appear to be a most dangerous Evil or Distemper, upon a threefold ground or consideration; it being contrary 

1. 
The danger of Selfseeking: it being  To all Rules of Piety.  
2. To all Rules of Unity.  
3. To all Rules of Policy.    
First, A selfish disposition, or an inordinate seeking of that which is our own, 
Contrary to all Rules of Piety.  is clean contrary to all Rules of Piety: And that I may not be too long upon this, I shall only instance in three Lessons, which true Piety teaches, that the selfish man can never stoop to, or the man that merely seeks his own things: 

A Lesson of Humility. 
Three lessons that Self can never stoop to.   
A Lesson of Contentation: and  
A Lesson of Liberality.    
First, Religion or true Piety, calls upon us to be humble, 
A lesson of Humility.  selfdenying creatures; Micah 6.8. He hath showed thee, O man, what is good: and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? Nothing so contrary to Piety, as Pride, or so full of impiety; and 
(e) Quid tu igitur superbis terra & cinis? Si superbientibus Angelis Deus non pepercit: quanto magis tibi putredo & vermis? Bern. de Advent. Dom. Serm. 1. Gen. 18.27.  therefore Why are we proud? Poor creatures! what have we to be proud of, who are but dust and ashes? who must ere long 
(f) job 17.14.  say unto Corruption, Thou art our father; and unto the Worm, Thou art our mother and our sister? 
(g) jude v. 6.  The Angels of God that kept not their first estate, but left their own habitation, and that are now reserved in everlasting chains under darkness, to the judgement of the great day, 
(h) Fugite superbiam fratres mei (quaeso) multum fugite, Initium omnis peccati superbia: quae tam velociter ipsum quoque syderibus cunctis clariùs micantem aeternâ caligine obtenebravit Luciferum: quae non modo Angelum, sed Angclorum primum in Diabolum commutavit Bern ibid.  they fell by pride, and so do men always; every sin hath its rise from pride, for upon what other account do men sin, but because (through 
(i) Obad. v. 3.  the pride of their hearts) they either know not, or neglect, or else 
(k) Prov. 1.25.  contemn the counsel of the 
(l) Psa. 92.8.  most High God? All sin goes along with pride, and All pride with sin; but where there is any thing of piety, there must be something of humility, for God resists the proud, and he gives grace to none but to the humble, Jam. 4.6. He scorns the scorners, and he gives grace to to none but to the lowly, Prov. 3.34. To none but such as Christ was, meek and lowly in heart, Matth. 11.28. The special habitation or dwelling-place of God, the two Thrones of God, are the highest Heaven, and the lowest Heart: O how good, and amiable, and honourable a thing is it, to be upon the Throne with God to dwell where God dwells! for surely, wheresoever he dwells, there Grace dwells, and there Peace dwells, and there Comfort dwells: All good dwells where God dwells; and (lo) his Promise is, to dwell with those, that are of an humble spirit; Isa. 57.15. Thus saith the high and lofty One, that inhabiteth Eternity, whose Name is Holy, I dwell in the high and holy place, with him also that is of a contrite and humble Spirit, to revive the Spirit of the humble, and to revive the heart of the contrite ones.  
But how can this be ever relished by the selfish man, or by him that merely seeks his own things, and that never minds the public good, or the things of Jesus Christ? How can Self deny itself, 
Self not able to deny itself, or to humble itself, or to cleanse itself.  or humble itself, or abhor itself? Can any thing work beyond the Sphere of its own activity? Can that which is filthy, make itself holy? or that which is 
(m) Who can bring a clean thing out of an unclean? not one, Job 14.4.  unclean, make itself clean? Can the creature first break or unmake itself quite, and then afterwards repair or make itself up again, and be in a better condition than ever? Is it in the power of the creature to bring light out of darkness, or good out of evil, or something out of nothing? No surely; God can do this, and he may do it, when he pleases; but the creature cannot do it; Self hath neither strength nor stomach, neither power nor will to do it.  
Secondly, Another Lesson that Religion or true Piety teaches, 
A lesson of Contentation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is that of Contentation; Godliness with contentment is great gain, or Godliness with selfsufficiency: 1 Tim. 6.6. Let your conversation be without covetousness, and be content with such things as ye have; for he hath said, 
(n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 5 Neg. Est negationis conduplicatio ut fit vehementior pollicitatio. Estius in loc.  I will never leave thee nor forsake thee, Heb. 13.5. Paul had exactly learned this Lesson; Piety had made him perfect, Religion had made him very skilful in the Lesson of Contentation: Phil. 4.11, 12. I have learned, says he, in whatsoever state I am, therewith to be content; I know how to be abased, and I know how to abound: every where, and in all things I am instructed, both to be full, and to be hungry; both to abound, and to suffer need: I pray mark, I have learned, says Paul, I know, and am instructed, he speaks experimentally; as Laban said to Jacob in another case, Gen. 30.27. I have learned by experience, that the Lord hath blessed me for thy sake: so Paul knew by experience, That although of himself he was as apt to murmur and be discontented, as any other man, yet that 
(o) 1 Pet. 5.10  the God of all Grace, had now given him so much Grace, as to be contented with his portion.  
But now it is a thing impossible, that ever created Self should be satisfied with itself, 
No real selfsufficiency among the creatures.  because the creature hath no selfsufficiency within its own bounds or limits; and therefore Zophar says of a wicked man, that Although his excellency mount up to the heavens, and his head reach unto the clouds, yet even in the fullness of his sufficiency he shall be in straits, Job 20.6, 22. God never ordained, or appointed the creature, to be the Centre of its own felicity, 
August. Conf. lib. 1. cap. 1. Vae animae audaci quae speravit si à te recessisset, se aliquid melius habituram: versa & reversa in tergum, & in latera, & in ventrem, & dura sunt omnia, & tu solus requies. Idem Confess. lib. 6. cap. 16.  but to go out of it self, and rest upon him alone, for all manner of satisfaction; according to that known saying of (p) Augustine's, Quoniam fecisti nos ad te Domine, etc. Because thou hast made us Lord unto thee, therefore our heart is unquiet, till it rest itself in thee: and, Return unto thy rest, O my soul, says David, Psal. 116.7. that is, unto thy God, O my soul, and unto thy God in Christ, for there is no beholding God, but in the face of Jesus Christ; No man knoweth the Father, save the Son, and he to whomsoever the Son will reveal him, Matth. 11.27.  
Thirdly, Another Lesson, or Doctrine of great concernment, 
A lesson of Liberality.  that Religion presses and urges upon those that are Rich in this World, is, To be free, and to be liberal, to be open-hearted, and openhanded, 
(q) Psa. 112.9.  to disperse, to give to the poor, to 
(r) Luke 16.9.  make friends of the Mammon of unrighteousness; 
(s) 1 Tim. 6.18  to be rich in good works, ready to distribute, willing to communicate; 
(t) Eccl. 11.1.  to cast their bread upon the living waters, that after many days they may find it again; 
(u) jam. 1.27.  
Caecorum baculus, esuricutium cibus, spes miserorum, solamcu lugentium fuit. Hieron. de Mort. Nepot, Epist. 3.  to visit the fatherless and widows in their affliction; to be as 
(w) job 29.13 15.16.  Job was, Eyes to the blind, and feet to the lame, and fathers to the poor, and to make the widow's heart even to sing for joy. I do not know any one thing, that the Scripture does more frequently or earnestly press, than this, or that we had more need to press in these hard Times, 
Pulchritudo divitiarum non in sacculis divitam, sed in alimentis pauperum est: In illis infirmls & egevis melius opes lucent: Discant itaque pecuniosi, non sua, sed ea quae sunt Christi quaerere, ut illos & Christus requirat, ut illis sua largiatur. Ambros. Epist. l. 3.  wherein abundance of poor people are even ready to starve for want of necessaries.  
But what says Self to this now, or the man that merely seeks his own things? 
Self a great enemy to liberality.  O no, says he, I must not be too free, I must not be too liberal, I must not give away all, or give away too much; by all means I must take heed of that, for either I myself may want it, or my children want it, or my trade want it, or my lusts want it: and so there's little or nothing to be had, where covetous unbelieving Self rises up, and forbids the practice of this Religious Lesson.  
Secondly, this inordinate seeking of our own things, as it is contrary to All Rules of Piety, 
Contrary to all Rules of Unity.  so to All Rules of Unity, and Peace, and Concord: For what else is it, that divides people, and that does so mightily disquiet and distract them, but only this, That Self carries them upon several Principles, unto several Ends, by several Rules, one against another? otherwise, were it not for this, 
Foundations of Agreement.  there are Foundations enough of Unity and of Agreement, both in Civil things, and in Sacred; and such Foundations as could never be cast down, if men were not too selfish, or too eagerly bend upon their own things.  
For first, In Civil things, if I would have 
(z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Chrysost. Hom 14. in Epist. ad Philip.  another to dwell securely, 
In Civil things  or to live quietly by me, must not I live quietly by him? If I would have him to practise no evil against me, must not I be sure to practise no evil against him? If I would have him careful not to injure me, must not I be careful not to injure him? If I would have him tender of my welfare, must not I be tender of his welfare? Does not the very Law of Nature, as well as the Law of God, lay this Injunction upon us, To do as we would be done by? And so long as ye keep within these Bounds, and are followers of that which is good, who is he that will harm you? says the Apostle, 1 Pet. 3.13.  
And I pray what is it, that puts us at any time upon exceeding the limits of that Golden Rule, 
Violence offered by Self unto that excellent Rule of Doing as we would be done by, Mat. 7.12. See M. Perkins on the place, in his Exposition of Christ, Serm. in the Mount.  of Doing as we would be done by, but our neglecting the public good, and the things of Jesus Christ, and our being too eagerly bend upon our own things? We should agree well enough, if it were not for that, every man with his Neighbour, and every man with his Brother, and rather bear with one another, in case of wrongs and injuries, then be at daggers drawing straight, upon every small offence.  
And so likewise in Sacred things, in matters of Faith, or of Christianity, 
In Sacred things.  there are so many fundamentals of Agreement in these things, that a man would wonder, how there should be any material difference among those, who are so many ways united, or fast glued together; as namely, since there is but 
(a) Eph. 4.4, 5, 6. Vid. Piscat hic. Mr. Cartwr. Answer to the Rhem. Annota. Non habent Dei charitatem, qui Ecclesiae non diligunt unitatem, Aug de Baptism. lib. 3. cap. 16. Vid. Cypr. de unit. Eccles. Gregor. Nazianz. Orat. 14. Euseb. de vit. Constant. lib. 2. cap. 68 & lib. 3 cap. 13. Whitaker. contr. 3. quaest. 4. Davenant Epist Pacificat. Iren. jer. Burr. & Al.  one God, and one Christ, and one Spirit, and one Faith, and one Baptism, and one Body, and one hope of our Calling; since in thus many things we are already agreed as one, why then do we differ so much, or why do we disagree at all? why do we not go on still, according to these good beginnings?  
The general Reason of it, 
Why so much difference, notwithstanding all former unities.  is this, Because when these Principles fall into the hands of formal persons, or when they come to be managed and improved by those, that are no 
(b) Christi extraordinaria gubernatio, & Spiritus sancti salutifera illuminatio, illos respicit, qui sunt vera & viva membra ecclesia: non autem ill is alligatur qui obtinent tantummodo locum externum in Ecclesiâ: Si enim pertinent ad Synagogam Satanae (quod quandoque accidit) illu● unum corpus, & unus Spiritus, & Christus est caput Ecclesiae, ad eos emnino non pertingit, Davenant. Disp. de jud. & norm. fid. cap. 18.  true living members of the mystical body of Christ (having only some outer Room for a while in the Church) there Self interposes, and troubles the waters, by putting several glosses or interpretations upon these things, no way consistent with the nature of them, and so causes 
* Nimium altercando veritas amittitur, A. Gell. Fides est veritatis, non voluntatis, Evangeliorum non temporum, Hilar. count. Constant.  jars, and contentions, and quarrels, and several voices to be heard, where there should be but one voice; and the greatest discrepancy, where there should be the sweetest harmony.  
More particularly, 
Three special Rules of unity broken asunder by Self.  there are three special Rules, or Ligaments of Unity, that are all dissolved or broken asunder by Self, or by men's poring too much upon their own things: Brethren that would dwell together in Unity, 

1. They must love one another.  
2. They must be faithful to one another.  
3. They must bear with one another.    
And you shall briefly see, how Self destroys each of these Bands, or Rules of Unity.  
First, Rule. 1 Wheresoever there is Unity, there must be Love; that's a clear case, 
Where there is unity there must be love.  and a most sure Rule: And therefore the Apostle calls love, not only 
(c) As ens in Logic communicates his being to the ten Predicaments, so is love to the ten Commandments. Dr. Stoughton L. S. Spouse, pag. 48.  A fulfilling of the Law, Rom. 13.10. and the end of the commandment, 1 Tim. 1.5. but he calls it likewise, The bond of perfectness, or The most perfect bond, by an usual Hebraism, Col. 3.14. it being that which cements, and soders, and holds us together more than any thing, even the Sacred bond of love: Neither is there any one duty, that the New Testament does more frequently or earnestly press upon us, than this necessary duty, of Love to one another; which is both the duty, and the beauty, the honour and the 
(d) Amor impenetrabil is est lorica, respuit jacula, gladios excutit, periculis insultat, mortem ridet, si amor est vincit omnia: Chrysol. de bono Past. Serm. 40.  armour of a Christian.  
But now where Self prevails, 
No sincere love, where self prevails, and is predominant.  or where there is an inordinate minding of our own things, there can be no love; for as the preternatural heat in the body of a sick Feverish man, consumes the natural heat, and so destroys the man; so carnal sinful self-love, eats out the heart of all true love: He that loves no body but himself, can never be supposed to love his Neighbour as himself.  
Rule. 2 Secondly, Where there is Unity, there must be Faithfulness too: No greater enemy to unity, than treachery, 
Where there is unity, there must be faithfulness.  or falseness of spirit; they can never be firmly united one to another, that know not how to trust one another. 
(e) Nulla res v●hementius Rempublicam continet quam fides. Ciero.  No one thing does more strongly unite, or hold together a Commonwealth, than Fidelity, says an Heathen Author: Answerable whereunto, is that of the Apostles, Eph. 4.25. Put away lying, and speak every man truth to his Neighbour; and that upon this ground, Because we are members one of another.  
But who more unfaithful or treacherous, 
The treachery of Self, or vile perfidiousness of it.  then selfish men, that merely mind their own things? And that can easily turn either this way, or that way, to this side or to that, according as their own advantages or occasions shall at any time incline, or persuade them so to do; yea, it is many times a matter of no great moment, an exceeding small matter, a very poor mean thing, that will turn these Weathercocks about and about. We read in Amos, of some that sold the righteous for silver, and 
(f)— Egentem pro pari calccorum, hoc est, re vilissimâ. Tarnov. in loc.  the poor for a pair of shoes, Amos 2.6. And Ezekiel speaks of some, that would pollute God's Name among the people, but for 
(g)— Propter pugillum Hordei, minimâ mercede. Maldonat. hic.  handfuls of barley, and for pieces of bread, Ezek. 13.19. Profane 
(h) Gen. 25.34 Heb. 12.16.  Esau sold his birthright but for a mess of pottage; and 
(i) Mat. 26.15.  Judas his Master but for Thirty pieces of silver.  
Thirdly, Rule. 3 Where there is Unity, there must be 
(k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jam. 1.4. Heb. 10.36. Ephes. 4.2.  Patience mutually to bear with, 
Where there is unity, there must be patience.  and forbear one another: The best of men, are but men at the best, and in that respect liable to manifold infirmities; and therefore, if we would agree with them, we must of necessity bear with them, and give them their allowance; especially we should do this, that are called Christians: Bear ye one another's burdens, says the Apostle, and so fulfil the law of Christ, Gal. 6.2. He does not only bid them to bear their own burdens patiently and quietly, but the burdens of one another also, as well as their own.  
There are none that gain so much upon the hearts and affections of others, in order to their Eternal welfare, as they that are of a meek, and of a patiented Spirit, enabling them to 
(l) Hic est ille Farellus qui nullis difficultatibus fractus, nul lis minis, convitiis, verberibus devique inflict is territus Mompelgardenses, Aqutleienses, Lausanenses, Genevenses, Novocomenses Christo lucrifecit. Mel. Adam. Decad. in vitâ Farel.  bear long with very much, that they may win souls to Christ: 2 Tim. 2.10. Therefore I endure all things (says the Apostle) for the Elects sake, that they may also obtain the salvation which is in Christ Jesus, with eternal glory.  
But how or which way must this be done? How shall a man attain to such a frame of spirit as this? The same Apostle gives you an excellent Rule for that, Rom. 15.1. We that are strong, aught to bear the infirmities of the weak, and 
(m) Placere sibi dicitur, qui effertur & gloriatur: de quo non agit hic propriè Apostolus, sed de co potius qui caeteris contemtis sui unius rationem habet, idque unum spectat, ut animo suo morem gerat. Beza in loc. Vide etiam Gualther. & Willet. ibid.  not to please ourselves, for even Christ pleased not himself; at the 3 ver. of that Chapter: as if he should have said, If we do go about to please ourselves; if we do seek our own things merely, and not the good of others, we shall not only offend against the Example of Christ, but against that Royal Law of his, which expressly bids us, to bear one another's burdens. And thus ye see, how inconsistent a selfish disposition is, both with All Rules of Piety, and likewise with All Rules of Unity.  
There is but one particular more to be opened, and that is to show you, 
Contrary to all Rules of Policy.  That an inordinate seeking of our own things, is not only contrary to All Rules of Piety, and contrary to All Rules of Unity, but contrary to All Rules of Policy also.  
And here I would entreat you to observe, That I take the word 
(n) Vide Scapul. Lexic. in voc. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Budaeum, Pasor. & Alios.  Policy, in the most innocent, harmless intention or signification of the word, as it betokens Order, or Discipline, or Government; a right composure, or disposition, or framing of humane Societies into such a way, wherein the Inhabitants or People may be mutually helpful, or advantageous, or 
(o) Cur enim per universos populos diversa & varia jura sunt condita, nisi quod unaquaeque gens, id sibi sanxit, quod putavit rebus suis utile? Lactant. de Ver. Cult. lib. 6. cap. 9  useful unto one another.  
Now in every outward Government (what 
(p) De Rerumpubls. form. carumque Administrat. Vide Arist. Polit. lib. 4. cap. 7. Platon. Greg. Tholos. de Rep. Bodin. Keckerman. System. Polit. Polan. Syntag. Theol. l. 7. c 19 Two sorts of things chief considerable in every outward Government. Caesar's speech to the Mariner in a storm.  Name soever ye put upon it, whether ye call it a Monarchy, or an Aristocracy, a Kingdom, or a Commonwealth, or whatever else ye please to call it) there are but two sorts of Things chief considerable in it, Salus Populi, and Res Christi, The public Safety or Interest of the People, with all that comes under that, and The things of Jesus Christ; whatsoever else is visible in any outward Government, it either is (or should be at least) subservient unto these two sorts of Great things: And therefore, as he said to the Mariner, in that known Story, Perge contra tempestatem fortiter, Caesarem vehis, & fortunam Caesaris; Bear up stoutly against the storm, thou hast Caesar in thy Vessel, and the fortune of Caesar: so we may say to those that sit at the Stern, and that Rule over Nations, See that your Tackling be strong, and tight, and good, having a mighty Charge committed to you; for ye have not only the Lives, and Liberties, the Estates and Possessions of many thousands of people, But ye have the things of Christ also, in some sense, embarked in the same Ship with you; though perhaps you your selves think not of it, nor never so much as dream of any such matter.  
But now, 
The trade of Self either below or against the publique-Interest & the things of jesus Christ.  if ye mark the disposition of the selfish man, you shall find, That either he minds not the public good, and the things of Jesus Christ at all, or else he minds his own things, more than he does these things; either he drives a trade below these things, and far short of them, or else he drives a trade against these things, and in an absolute way of contradiction to them.  
First, 
The selfish man's trade below the public Interest and the things of Christ.  I say, The natural man, the selfish man, the man that merely seeks his own things, he frequently drives a trade below the publique-Interest, and the things of Jesus Christ; that is to say, Provided that he may but have liberty to 
(r) jam. 5.13.  buy and sell, and get gain, to feather his own nest, and to fill his own purse, and to make his own 
(s) Hab. 1.16.  portion fat and plenteous, he never cares what becomes of the public, or of the things of Jesus Christ; let others look after those things, what cares he for them? As they said to Judas, when they had hired him to betray his Master, and he came and complained to them, that he had sinned, in betraying innocent blood; 
(t) Mat. 27.4. Quid ad nos, hoc est, quid nostra refert, nocentem prodideris an innocentem? Cornel. jansan. in Concord Evang. Ad modum Caini loquuntur, vera progenies Caini. Hug. Grot. Annotat. in lib. Evang.  What is that to us? say they; see thou to that: And so, speak to the selfish man at any time, about any thing that concerns the public, about any thing that concerns Religion, or the things of Jesus Christ, What's this to me? says he presently, let others look to that: There are too many 
(u) Acts 18.17.  Gallio 's that care for none of these things.  
And although this be a very great and shameful iniquity, 
The selfish man's trade not only below, but against the publique-interest, and the thin●s of jesus Christ.  yet this is not all the guilt that selfish men contract, by doting too much upon their own things, unto not only a neglecting, but unto an undervaluing also, or throwing aside the public good, and the things of Jesus Christ; for so you shall find, that they do not only drive a trade here below, quite beneath these things, but against them likewise, or clean contrary to them; This being the property of all such men, That if at any time any thing of their own, any profit of their own, any gain or advantage of their own, shall providentially competition with the public good, or with the things of Jesus Christ; men that have not yet learned to deny themselves, they must and can do no otherwise, then let go public, and 
(w) Vae autem illi cui Christus dicet, Quasivisti commodum tuum non meum: Illud obtinuisti: Accepisti igitur mercedem tuam. Olevian. in cap. 14. Epistol ad Rom  Christ, and all, merely for the satisfaction of their own 
(x) Qui mavult benè vivere in aeternum malè vivet ad tempus, & qui maluerit benè vivere ad tempus, malè vivet in aeternum: Damnabitur enim sententiá Dei ad aternam panam, qui coelestibus bonis terrena praeposuit. Lactant. de Divin. Praem. lib. 7 cap 5.  private concernments; Then which, how there can be a readier way, or a wickeder way to destroy all Government, to pluck it up by the roots, and lay the Honour of it in the dust, I for my part do not yet understand.  
And thus have I endeavoured to lay open the Mystery of this great Iniquity, the nature of this dangerous Malady here complained of in the Text, by showing you the inconsistency of an inordinate seeking of our own things, with all Rules either of Piety, or Unity, or Policy. The Application of this follows in some few short hints, and so we shall conclude.  
And first, Use. 1 if this be so dangerous a Distemper, either in a person, or in a people, to be inordinately studious, or inquisitive, about that which is their own; if Self be such a destroyer, and such a disturber, Then let no man bless himself in this, That he hath no 
(y) Inward enemies our greatest enemies. Quid nos decipimus? non est extrinsecus malum nostrum, intra nos est: in visceribus ipsis sedet, & ideò difficulter ad sanitatem pervenimus, quia nos aegrotare nescimus. Sen. Ep. 50  outward Enemy to combat withal, no outward adversary to molest or trouble him; for if thou hast no enemy to contest with but thyself, that's enough: We ourselves are naturally the greatest enemies to ourselves; O Israel, thou hast destroyed thyself, says God; thou needest no outward enemy to plunder thee, or to spoil thee, or to rob thee of all good, for thou hast done it thyself, Thou hast destroyed thyself, Hos. 13.9.  
Secondly, Use. 2 do not bless yourselves in this neither, That no one can lay any open notorious crime to your charge, about matters that are generally known to be unlawful, for you may perish even under the abuse of 
(z) Lawful things must not be overused Semper ab illicitis, quandoque & à licitis. Greg. vid Luk. 17.26.— 29. 1 Cor. 7.29, 30, 31.  lawful things: Though no body can lay any thing to your charge about the things of another, yet you may perish for ever, by reason of the inordinacy of your affections and endeavours about your own things; though ye never had any covetous, eager, griping desire in you, to get into your possession that which was another's, yet you may be miserable enough, either by detaining, or seeking a farther enlargement of that which is 
(a) Our own things liable to very much abuse. See Dod and Cleaver on the 7 Command. in the close of the third outward breach of it.  your own: A man needs no other misery, neither is he capable of any greater misery, then that which his own things, in their abuse, may very easily bring upon him, and that very speedily too: For, The better our own things are, the worse do our 
(b) Corruptio optimi est pessima.  corruptions make them; the fuller we are of 
(c) In Saturitate cibi vivens Sodoma, cibus ignis effici meruit. Fulgent. ad Probam. Epist. 3.  bread, and all other outward enjoyments, the nearer many times to perdition, and eternal condemnation.  
Thirdly, let us from hence be admonished, Use. 3 to bewail the 
(d) Quid ergo horum facimus Christiani, quod Christus, an quod Apostolus jubet? Puto omnino, quod neutrum: Nam tantum abest, ut aliorum commodis aliquid cum propriâ incommoditate praestemus, ut omnes vel maximè nostris commodis cum aliorum incommodo consulamus Salvian. de Gubern. Dei lib. 3. Serpit hodic putida rabies per omne corpus Ecclesiae, & quò latius cò desperatius, cóque periculosius quò interiùs: Nam si infurgeret apertus inimicus hareticus mitterctur for as & arescerct: si violentus inimicus, absconderet se forsitan ab co. Nunc verò quem ejiciet, aut à quo abscondet se? omnes am●ci, & omnes inimici: omnes necessarii, & om●es adversarii: omnes d●m●stici, & nulli pacifici: omnes proximi, & omnes quae sua sunt quaerunt: Ministri Christi sunt, & serviunt Antichristo; Honorati incedunt de bonis Domini, qui Domino honorem non deferunt. Bern. super Cantic. Serm. 33.  rifeness and frequency of this great Evil amongst us, that we are generally so inordinate in the pursuit of that which is our own; and that the good of the public, and things of Jesus Christ, are no more heeded, nor no more regarded by us: For surely this is an Epidemical Disease still, yea is at present The great Distemper of ENGLAND, even that which hath been all along The great Distemper of all Mankind; Ever since the Fall we have continued the rise of that first Transgression. In all Times and Ages, Self hath been the great Diana, that all the world hath worshipped, and that hath still been ready to eat up all, and to swallow up all that ever came near it; Gifts, Parts, Victories, Deliverances, Praying, Fast, Thanksgivings, all made ready to bow down to this Idol Self, and to prostrate themselves at the feet thereof, by too many of us; Seldom hath any great work been done in the world, but Self hath put in for a share; yea, it's well if the whole hath not been drowned in that dead Sea of Creature-advancement, or Self-exaltation. 
(e) Acts. 19.27.   
A man would admire to see what a narrow crevice Self will creep in at, 
Too much of Self in the best of our own performances.  and how insensibly it many times steals upon us, in the very best of our own performances: As for Example,  
When a people set apart some days to Fast and Pray unto God, 
Extraordinary Duties instanced in.  and other days to Rejoice, and give Thanks unto God, one would think that Self should have nothing to do with these people, that say they meet purposely to humble and abase themselves first, and then to lift up the Name of their God; And yet mark the language that God himself uses to the Jews, after they had been a long time exercised in duties of this nature, Israel is an empty vine, says he; and why? why an empty vine? He 
(f) Fructum reponit sibi, id est, nemini est fructuos●: si quid profert eo toto in libidinem suam abutitur. jun. & Trem. in loc.  brings forth fruit unto himself, Hos. 10.1. And in Zech. 7.5, 6. When ye fasted and mourned in the fifth and seventh month, even those seventy years, Did ye at all fast unto me, says God, even to me? When ye did eat, and when ye did drink, Did ye not eat for yourselves, and drink for yourselves? as if he should have said, Both when ye fasted, and when ye feasted, when ye had your days of Humiliation, and when ye had your days of Thanksgiving, was it not still your selves that ye aimed at therein, and not my Glory? O what a deal of savoury precious ointment hath this dead fly spoiled! How exceeding uncomely hath Self made that, which would otherwise have been incomparably beautiful in the eyes of God and Men!  
When Jehu marched so furiously against the Idolatries of the house of Ahab, 
Another sad instance of the mischief that Self hath done and may do again.  and destroyed Baal out of Israel, and carried that business every way so nobly and honourably, that God himself gives this testimony of him, That he had done it according to all that was in his heart, 2 Kings 10.30. Would any one have thought, that should have seen him in his march, that this man had been a Murderer all this while, or one that took a direct course, in that very service to defile himself with blood? And yet, because it was not the Glory of God, but 
(g) Virtutes quae carnalibus delectationibus, vel quibuscunque commodis & emolument is temporalibus serviunt, verae prorsus esse non possunt: verae quippe virtutes Deo serviunt in hominibus, à quo donantur hominibus; Deo serviunt in Angelis, à quo donantur etiam Angelis; Quicquid autem bonum fit ab homine, & non propter hoc fit, propter quod fieri debere vera saptentia praecipit, ctsi officio vidcatur bonum, ipso non recto fine peccatum est. Tho Bradwa din de causa Dei lib. 1. cap. 39  himself that Jehu aimed at in all this, therefore, Yet a little while, says God, and I will avenge the blood of Jezreel, upon the house of Jehu, Hos. 1.4.  
And therefore 
(h) Quum audimus conquerentem Paulum, aurco illo secuto quo virtutes omnes, effloruerunt tam raros fuisse verè cordatos, ne animos despondeamus si hodie talis sit nostra conditio: tantum sibi quisque caveat, ne jure in hoc catalogo censeatur. Calv. in Text.  take heed, I beseech you, Caution. That this 
(i) 2 Kings 4.39, 40.  weed be not in the pot; that this 
(k) Eccles. 10.1.  dead fly be not in the ointment; that this evil seize not upon you mortally, or that it remain not amongst you to ruin you, either at this time, or at any other time; this capital vice, or grand iniquity, that turns all Blessings into Curses, and all Mercies into Miseries, and all Administration of Justice into Murders, and all present Deliverances into farther Bondages, when Self is merely aimed at in what ye do, and not the Glory of God.  
And yet I Appeal to the Experience of any sober, 
Experience shows, that there is a superfluity of this naughtiness, or too much of Self every where amongst us.  discreet, honest, impartial man, that does but transiently cast an eye upon the present actings of men, whether this be not a season, wherein the Apostles complaint here in the Text, both may and aught to be renewed amongst us, and sadly thought upon by us: Doubtless there are in many parts of England, and more especially here in London, many wise men, and many rich men, and many learned men, and many valiant men, and many large-parted men, and many brave-gifted men, But how many among all these do you or I know to be publique-spirited men? 
(l) Quod omnes dicit, non urgenda est particula universalis, ut nullam exceptionem admittas: erant enim alii quoque, qualis Epapbroditu●, sed pauci: verum omnibus tribuit, quod passim erat vulgar. Calv. & Beza in Text.  All seek their own, says the Apostle here; and may not we say the very same? Was it ever truer at any time, then now at this time?  
And when we seriously mind, or think upon these things, how exceedingly should we commiserate or pity the poor Nation, that now lies languishing under this sad and dangerous infirmity; that is now sick of such a Disease, than which there cannot be a greater Disease; for in the 
(m) Satis superque est ei qui non est captus oculis, ut videat facem praeferre; caco ad videndum non est satis, ut vel toto sole feriatur. joh. Camero Praelect. in Psal 68 Self the great & only Distemper that we have now cause to fear.  eye of any seeing man, what can there be more dangerous, then that which holds forth an absolute repugnancy or contrariety, both to All Rules of Piety, and to All Rules of Unity, and to All Rules of Policy? And as it is the greatest, so (as the case now stands with us) it is the only Distemper that we have cause to fear, the only Disease that hath for the present any face of Ruin, or any appearance of mortality in it, in reference to the public.  
It is to this purpose a very considerable expression of that worthy Duke of Rohan's, concerning this Nation of ours, in his Book of THE INTEREST OF THE STATES AND PRINCES OF CHRISTENDOM; when he comes to speak in particular concerning the Interest of England, he says, 
* See page 35. of that Book, where this passage is mentioned by that Illustrious Duke, as an Aphorism of the late Queen Elizabeth's.  That England is a mighty Animal, which can never die, except it kill itself: And surely at this time, (blessed be God for it) it is no other way like to kill it self, if Self do not kill it.  
And therefore in the next place, Use. 4 let that be one of my last and utmost endeavours, 
Containing an Exhortation to publiquenes of spirit, upon several motives: which are  to stir up a mighty Spirit in you that are the Fathers of this Famous City, and in us all, for the Public, and the things of Jesus Christ.  
But here, 
(n) Vincitur Sermo rei magnitudine, quantoque majus fuerit quod dicendum est; tantò magis obruitur qui magnitudinem rerum verbis non potest explicare. Hier. ad Heliod. de Mort. Nepot. epist. 3. Two ways propounded.  in the very Entrance upon this great and necessary work, of persuading to publiqueness of Spirit: I confess I am (and may well be) at a stand in my own thoughts about it, having so much to say, that I know not well what to say;— inopem me copia fecit, Plenty hath made me poor. When a man hath the public good before him, and the things of Jesus Christ before him, he hath rather too much then too little, having then all before him that is any way needful to be spoken to.  
But I shall exceedingly contract myself, and draw up all under these two Heads: Something I shall speak, 1. More generally, or at large to it; And secondly, Something also more closely or particularly.  
In the general, I beseech you to consider,  
First, 
More generally.  that as nothing else hath heretofore been so dishonourable and destructive, unto 
* Po● quam imperatores Romani caeperunt de industria Christianos atrocitate suppliciorum à Christo absterrere, nunquam illis bene fuit; aut pauci corum, aut nullus ferè, ficea morte descendit ad generum cereris. Camer. Prael. ct. de verb. Dei pag. 444. Col. 2.  Governors and others (whether among ourselves or elsewhere in the World) as when they have degenerated from the publique-Interest, to lay hold upon Principles and Practices of Cruelty and Disorder, and so have been ready Instruments in the hand of Satan, to persecute those that should have been protected by them. As this hath been the ruin and overthrow of Governments and Governors formerly;  
So consider secondly, That nothing could be a greater Honour or Ornament unto you then this would be, If the Lord himself would but please to cloth you with a public Spirit; 
job 29.11.  This would make the eye that sees you to bless you, and the ear that hears you to give witness to you; yea, and besides the many sweet refreshments that others would receive by this means from you: How could there be any thing more sweet, or savoury, or comfortable in your own bosoms, than this, That ye have put on high, and holy, and heavenly Resolutions, in the strength of God to live and die to the Public, and even to contemn or despise your own things, 
Something suggested in the general from hence that is of concernment.  in comparison of the things of Christ? which is certainly the Duty both of Magistrates, and of Ministers, and of All that are called Christians, even thus to be, for the Public, and for the things of Christ.  
That 
I. To Magistrates.  
(o) Inter homines egregium hominem esse convenit, qui mulitudini prasit: inter Christianos potestate functurus, non modo egregius homo, sed & egregius Christianus esse debet: Egregium autem Christianum veco, ●on qui potentia, robore, & opibus, sed qui fide in Christum, dilectione erga fratres, zelo Dei, study justitiae, & sanctimonia vitae caeteris sit Christianis praestantior; Quibus libertas est eligendi Magistratus, tales ex omni populo quaerant & eligant. Musc. loc. Com. tit. de Magist. p. 573. See Jethroes advice to Moses, E●od. 18.21.  Magistrate loses his Honour, and extremely disgraces that high Place God hath called him unto, who hath not yet learned to prefer the public good, before his own private good.  
That 
(p) Damnatur (sc. verbi Minister) si ita quae sua sunt curet, ut quae sunt Jesu Christi negligat: Hoc enim est quaererc quae sunt sua, non quae Jesu Christi: Damnatur ctiam, si ideo accedit ad ministerium, & illud exercet, ut sibi consulat, non autem Ecclesiae Christi: Hoc est enim quaerere quae sunt sua: Finis quem ●ibi in tuis actionibus proponis, efficit ut dicaris quaerere, vel quae sunt Christi, vel quae sunt tua. Zanch. in Text.  Minister is no Minister, 
II. To Ministers.  no fit man for such an employment, that is either wholly ignorant of the things of Christ, or that is but any way careless or negligent about them; or that hath not yet learned to prefer the things of Christ before his own things, yea the least and lowest of the things of Christ, before the greatest and highest of his own things.  
That Christian is no Christian, 
III. To All of us.  he hath but a 
(q) Rev. 3.1.  name to live, and is dead, who hath not yet learned to 
(r) Luke 9.23.  deny himself in 
(r) Animad verte frater, non tibi licet de tuis quidquam habere rebus: omnis, inquit Dominus, qui non renuntiaverit cunctis, quae poss●det, non potest meus esse discipulus: Filius hominis non habet ubi caput reclinet, & tu amplas porticus, & ingentia rectorum spatia metiris? Haereditatem expectans s●●●uli, cohaeres Christi ●sse non poteris. Hieron. ad Heliodor. Epistol. ●.  all his own things, and to 
(s) Erras frater, Erra●, si putas unquam Christi●num persecutionem non pati: Tunc maximè oppugnaris, si te oppug●●ri nescis. Idem. ibid.  take up his cross daily, and to follow the 
(t) Quocunque te vocat Christus cundum est properè, altis omnibus relics: ita rest icierda tibi est vocatio tut, ut ab omnibus avocamentis, sensus tuos omnes avertas: Jure tao cedendum est, ut officium facias: tut ratio Christi gloriae neque praeferenda est, neque aequanda. Calv. in Text.  Lamb whithersoever he shall lead him; saying to Jesus, as the people unto Joshua, All that thou commandest me will I do, and whithersoever thou sendest me will I go, Josh. 1.16.  
More particularly, to prevail with you for this publiqueness of Spirit; look upwards, and look downwards, 
More particularly.  look upon God, and look upon yourselves, and there ye shall find Arguments enough for publiqueness of Spirit.  
First, look upwards unto God, there being nothing better for any of us, then to have our thoughts often ascending, rather than descending; especially nothing safer for Magistrates, that are called to judge others, then to be often 
(v) Boni judicis est su●picere non despt●ere. Ferus in joh 5.30.  looking up unto that God, who will one day judge them.  
And in your looking upwards unto God, 
Motives to publiquenes of Spirit from all the three Per●●ns in the Trinity, looked upon  do not any way straiten yourselves, but look upon all the Three Persons in the ever blessed Trinity; look upon them severally, or look upon them jointly, and you shall both ways find them to be (what they in a due proportion would have you to be) a public good.  
Look upon them severally first, 
Severally.  and then if your apprehensions of them be not 
(u) Omnis intellectus qui phantasticâ quadam ●ogitatio●e qu●si 〈◊〉 Djoinam natur●m apprehendit, s●●u●●●●rum quidem Dei s●●xit inment, Deum autem non intellexit. Greg. Nyssen. de vit. Mosis.  fantastical, or vainly conjectural, but 
(w) Vid. Aug. de Trinit. Zanch de trib. Eloh. lib. 1. cap. 4. Lombard. Sentent. lib. 1. Distinct. 9 R●●nold. Confer. with Hart, Chap. 2. Divis. 2. & Al.  pure Evangelical apprehensions, ye cannot but look upon all and each of them as a public good; God the Father being in himself a public good, Jesus Christ a public good, The Spirit of Grace and Truth a public good.  
Secondly, look upon them jointly, as they are three distinct Persons, 
jointly. See the Annet. of H. Ainsworth on this place.  and but one God, and so they are a public good: (x) Hear O Israel, the Lord our God is one Lord, says Moses, Deut 6.4. And unto us there is but one God, says the Apostle, 1 Cor. 8.6. one God, and one Good; and that Good the chief Good; and therefore the chief Good, 
Summum b●nū est summè publicum bonum.  because a public Good: with all due reverence be it spoken, God himself could not be the chief Good, if he were not the chief public Good: And therefore this must needs be the Excellency of Excellencies, the most 
(y) Qui amat quod verè putat ●sse summum bonum, id unicè amat: Itaque ut id redimat, nihil non facit, nihil haber pensi: Exemplo sit in Evangelio, qui thesaurum reperit in agro, agrum emit, & qui scripsit— Inveni Portum, spes & fortuna valete, N●l mihi vobiscum, ludite nunc alios. Camer. Collat. cum T●len. pag. 650. col. 2. Minus te amat, qui tecum aliquid amat quod non pr●pter te am●t. Aug Confess. 〈◊〉 10. cap. 29.  amiable excellency in all the world, to be of a public Spirit; since there is not a greater excellency, no not in God Himself, then that which this amounts to.  
When ye have thus looked up unto God, 
Other Motives to publiquenes of Spirit, from ourselves, being looked upon  then reflect or look back upon yourselves; Look upon yourselves as Christians, or look upon yourselves but as reasonable men; and under both these Considerations, ye shall have mighty Arguments for a public Spirit.  
First, look upon yourselves as Christians, and then what manner of persons ought ye to be, 
As Christians. Christianitas est Christo conformitas.  but such as Christ himself was? Godliness is Godlikeness; Christianity is Christ-conformity; and if ye do throughly conform to him, ye must of necessity be of a marvellous large and public Spirit: For never was the world acquainted with such another Example of Self-denial, with such another Precedent for publiqueness of Spirit, as that which Christ held forth; which is plainly and clearly intimated or held forth unto us, by those expressions, where it is said, that he 
(y) Phil. 2.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semetipsum exinanivit Vulg. Exhausit semetipsum, Tertul. adversus Martion. lib. 5.  emptied himself, and that he 
(z) Gal. 2.20.  gave himself for us, etc. that is, All that excellent glory that he was possessed of with the Father from all Eternity, he gave it all away, he emptied himself of it all, for the good of the Elect of God, for the benefit and advantage of poor, sinful, undone creatures: He came from the highest degree of sublimity, and he stooped to the lowest degree of ignominy; for he did not only 
(a) John 17.9.  Pray for us, and 
(b) Luke 22.44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grumi sanguinis. vide Crit. Sacr. by E. L. in voc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Sweat for us, and 
(c) Eph. 1.7.  Bleed for us, and 
(d) 2 Cor. 5.15.  Dye for us, but he was made 
(e) Mark 9.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pro nilulo habeatar. vid. ●ez. & Erasm. hic.  vile, and of no reputation; he was 
(f) Gal. 3.13.  made a curse, yea he was 
(g) 2 Cor. 5.21.  made sin for us, as ye know the Scripture speaks.  
Let me for this, entreat you to cast your eyes more especially upon that one place of Scripture, 
2 Cor 8.9. opened.  2 Cor. 8.9. The Apostle was there stirring up the Corinthians unto liberality, 
An Exhortation to liberality 1. Propounded, v. 7.  unto a liberal contribution towards the relief of the poor Saints of God: At the 7 v. of that Chapter, his words are these, Therefore (as ye abound in every thing else, in faith, and utterance, and knowledge, and in all diligence, and in your love to us) see that ye abound in this grace also, this grace of liberality: And he uses the greatest Argument in the world to persuade hereunto, to persuade the Corinthians (and in them us) unto liberality; 
2. Argued v. 9 Two things in the argument.  for says he, Ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.  
I pray mark, 
The riches of Christ.  He was rich, says the Apostle; Jesus Christ was rich: How rich was he? so rich, that he was 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, H●b. 1.2.  Heir of all things: Look how rich God himself was, even 
(i) Nos autem ci●ites su● paupertate nul●●te●us faceret, si pauper factus naturalis divir●●●tis in se d●●itias non haberet: Pauper ergo factus est, 〈◊〉 f●rmam servi●●ives per●●●sit. secand●m 〈◊〉 T●●i. Pulgent. contra Sermon. Fastid. cap. 13.  so rich Jesus Christ was: for he 
(k) Phillip 2.6.  thought it no robbery to be equal with God; 
(l) C. l. 2.9.  The fullness of the Godhead dwelled in him bodily: The Lord himself says of him, He is my fellow, not only 
(m) I●● 41.8.  my friend (as Abraham) but my fellow; Awake, O sword, against my Shepherd, and 
(n) Super v●●●● contribalem m●●m: Ita Symmach. Vid. joh. Drus. Fragment. in Zach. Montin. & jun. in lo●.  against the man that is my fellow, saith the Lord of Hosts, Zech. 13.17.  
And yet though he was thus rich, and thus great, yet says the Apostle, 
The poverty of Christ.  For your sakes he became poor; How poor? so poor, that there was hardly ever any one poorer, in regard of outward things; for 
(o) Mat. 8.20.  The foxes had holes, and the birds of the air had nests, but the Son of man knew not where to lay his head: And all this poverty did he voluntarily subject himself unto, 
(p) Possideart opes sub Christo paupere, quas sab locuplete Diab●lo non habuerant: & suspiret eos Ecclesia divites, quos tenuit mundus ante mendicos. Hier. ad Hel●odor. Epist 3.  that we through his poverty might be made rich, or that we might be made 
(q) Eph. 1.18.  the riches of God in him: Now says the Apostle here in this Chapter to the Philippians, Phil. 2.5. (where he still speaks upon the same account, upon the very same ground or consideration) Let the same mind be in you, says he, that was also in Jesus Christ; and as he humbled himself, and emptied himself for the good of you all, even so be ye willing from time to time to humble yourselves, and to empty yourselves for the good of one another.— Thus then as Christians there are ye see very strong engagements upon you, to be of a public Spirit.  
Or if this were not, yet in the second place, 
As reasonable m●n.  if ye look but upon yourselves as reasonable men, That also calls for publiqueness of Spirit: For I would but ask any man in this Congregation, or any man elsewhere, that hath but a competency of Reason to guide him in his way, Do you think that he is a good Commonwealths-man, or a good Patriot, 
(r) Sanis hominibus public● pr●vitis potiora 〈◊〉 S●●●de C●em lib. 1. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A●●st. Polit. l. 8. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenophen de Venat.  that prefers his own private wealth, before the good of the Commonwealth? There is no man that must dare to affirm this, who would not have his own Understanding to rise up in Judgement against him.  
So that the Stone that I have all this while been rolling, it now comes down with all the weight of Heaven and Earth upon it, purposely to destroy Self among you, sinful, inordinate Self: And I pray take heed, for by the 
(s) Christ (the Shepherd and the Stone of Israel, Gen. 49.24.) is in nothing so much concerned, as in that which is of public concernment; and therefore in that respect especially, whosoever falleth on this Stone shall be broken, but on whomsoever it shall fall, it will grind him to powder, Matth. 21.44.  Fall of it (which is very great) it must of necessity either destroy that, or destroy you; either it must grind that to powder, or else grind you to powder. The sum of all being this, That if there be any thing of God in you, or any thing of Christ, or any thing of the Spirit, or any thing of Christianity, or any thing of Humanity, Than ye must not any longer mind your own things, or seek your own things any otherwise, then in a way of humble subserviency unto the public good, and the things of Jesus Christ.  
And as for matter of Advice or Counsel herein, Use. 5 how to attain unto this publiqueness of Spirit, 
Containing a word of Advice about the attainment of a public Spirit. The main difference between God's Spirit & man's.  I shall say no more to that but only this, That certainly it is in this respect a very sad thing to be left unto our own Spirits, and a very blessed thing to be acted by God's holy Spirit, in all our ways and walkings: This being the main Difference between the Spirit of God, and man's Spirit, That the Spirit of man is a private narrow Spirit, but the Spirit of God is a large public Spirit, and such as will every way reach or extend itself to all the concernments of a Christian, in one kind and another: And if God Himself once put this holy Spirit of his within you (which is one of his often-repeated Promises unto his People) Then so long as ye are acted thereby, 
Isa. 44.3. Ezek. 36.27. joel 2.28. Zech. 12 10. Luke 11.13. joh 7.33.39. Acts 2.17, 18, Gal. 3.14.  ye must and can do no other, then prefer the Good of the public, and the things of Jesus Christ, before any thing else, that does but merely respect or concern yourselves.  
FINIS.   

ERRATA.  
SOme literal faults have escaped in Printing, which the Reader is entreated thus to Correct: Page 9 line 20. for you read your, p. 19 in the Greek Note out of Chrysostom, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 21. in the note, for Ciero r. Cicero, p. 25. in the note, for jansan. r. jansen.