Tun fourth branch is against self-seeking, by which I mean a denial of our own ends, for God must be the utmost end of all the creatures actings.
Here I shall show -
1. What this self-seeking is.
2. The evidences how it bewrays itself.
3. How necessary it is to handle it.
4. How difficult it is to deny this part of self:
5. Some remedies by way of consideration and practice.
First, What it is. Self-seeking is a sin, by which men refer all they do or can do, to their own glory and advancement. There is a double self-seeking, contrary to the double end of the creature's being and operation; one, by which we aim at our own profit; and another, by which we aim at our own glory. For the two great ends of the creature's being are, that we may enjoy God; and then that we may glorify God.
1. Our great aim should be to enjoy God; that is the happiness to which we are poised and inclined by the bent of nature. An immortal soul was made for an eternal good; nothing beneath God will satisfy it; and the heaven that we expect is nothing else but the filling up the soul with God. There is a great controversy in the world between God and self while we are here; but now in heaven the quarrel is taken up, and we and God are united in the nearest and closest way of union and communion, that we may enjoy him forever. Now when we rest in any low enjoyment, and are satisfied with it without God, that is self-seeking; in effect it is self-destroying, self-losing. But the scripture speaks according to our aim and intention; we intend to seek ourselves, though in effect, we do but lose ourselves. Of this the scripture speaks - 'All seek their own, and not that which is Jesus Christ's.' In effect, neither their own, nor Christ's, but the carnal and corrupt heart of a man counts nothing our own things, but the concernments of the flesh. Of this kind of self-seeking they are guilty that do God's work, but not with God's end; not to enjoy him, but to enjoy the world; they make a mere merchandise of obedience; if they have worldly gain, they are satisfied; for other things they will give God a bill of discharge: Mat. 6.12, 'They have their reward.' They will acquit and release God of all the grant and promise that he hath made of heaven to them in the covenant of grace, if God will give them a patent to enjoy as much of the world as they can, which argues a sordid and base spirit: Rom. 16.18, 'They are such as serve not our Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple.' The apostle speaks of false teachers, that did not make God their end, but were wholly bent upon their secular profit; that reprove not for, but soothe men up in, their sin. In their preaching there is no salt, and in their private visits there is a great deal of worldly compliance, and all because they have set up another God, such a base thing as the belly, instead of Christ.
2. The next aim of the creature should be to glorify God in all the motions and operations of the soul. This must be the settled frame and constitution of souls, to enjoy God, that is our happiness; to glorify God, that is our work; and therefore, when the aim of the heart is at our own glory and praise, this is self-seeking. Now, that you may discern it the better, and see when the soul is guilty of it, I shall show you how far we are to intend the glory of God in every action of ours; I shall do it in these propositions -
[1.] This must be the end that we must propose to ourselves in all our civil actions; though the action be civil, yet the end must be religious, that I may glorify God, and do good to others, 1 Cor. 10.31, though it be but in such a natural action, as eating and drinking; this must be the fixed aim, 'to do all to the glory of God,' otherwise you set up another God, Moloch instead of God. When merely you eat to gratify your own flesh, it may be a meat-offering and drink-offering to appetite. So also for your traffic; if it be merely for wealth, it is but consecrating yourselves to mammon, and setting the world in the place of God. This is the great mercy of God, that, considering our necessity, he hath so wisely ordered it that he might lose no part of our time. Our very natural actions may be religious. Works of nature may become acts of grace, and our traffic may be a kind of worship when our ends are to glorify him; otherwise we set up self in his place. Your very eating is idolatry when it is merely to please and gratify self. Your table it is a table of devils - 'Whose God is the belly,' Phil. 3.18. And then, as for your traffic: when you trade in the world merely to grow rich, and have not an aim at the glory and service of God, you set up another god; mammon is your God, Mat. 6.24, 'No man can serve two masters; ye cannot serve God and mammon,' But here ariseth a question worthy to be discussed, Whether in every action we are bound actually to intend God's glory? I answer, We should labour as much as we can to make our thoughts actual; this is the very vitality and vigour of the spiritual life, when all our natural actions are raised up to a supernatural intention. As a Christian is not to have evil aims, so he is not to be like a blind archer, to shoot at random and without a mark. Why should we forget God at any time, that doth always remember us? There is not a moment that passeth but God looks after thee, or else thou couldst not live; nay, he doth remember us, as if he had forgotten all others, and had none else to care for in this world. There is not a good thought of thine forgotten. The spiritual life seemeth to be as asleep when we do not think of God. In gratitude we seem to be obliged. And consider again, certainly an actual elevation of the soul is of no great labour and trouble, because thoughts are quick and sudden; and it will not hinder us, or be a burden to us, to look up with the eye of our soul, but it would be of great profit, it would make the actions of the mind more acceptable to God; and the soul will the better be kept upright; this will be as a golden crown upon the head of every action, and will be an excellent means to prevent carnal injections. However, because of our infirmities in the lesser actions of life, the habitual intention sufficeth; as an arrow may fly to the mark, though the archer hath ceased to think of it; or rather, as a man travelling homeward may not always think of home, yet he is journeying thither; so a Christian may not always actually think of heaven, yet his heart is set that way. We should at least renew this every morning. And in the noble actions of life that require more labour and difficulty, there our thoughts should be explicit, and the reason is, because Satan is ready to blast every serious duty with the injection of carnal thoughts. The devil is not only with you in the shop, but in the closet, and at duty; and many times, though we 'begin in the spirit,' yet we are apt to end in the flesh.' Self recoils upon us: Gen. 15. Abraham, when he had quartered the sacrifices - 'The fowls came down, but he drove them away.' So when we think of offering duty to God, carnal thoughts are apt to rush into the mind; so that without this actual intention we may easily begin for God, and yet end for self-interest notwithstanding.
[2.] In actions sacred, and in the higher operations of the soul, be
they either internal or external, the utmost end must be the glory of God.
(1.) In internal actions, in desires of grace and salvation, our end must not
be self. Our motions are then regular, when they are conformed to God, when we
have the same end and aim as God hath. Now whatsoever God doth, both within and
without, in creation and grace, it is for himself: Prov. 16.4, 'The Lord hath
made all things for himself.' Well then, we should seek grace and glory with
the same aim that God gives it: Eph. 1.6, 'He hath accepted us in the Beloved,
to the praise of the glory of his grace;' that is God's aim, that grace may be
glorified in thy salvation, and in thy acceptance of Jesus Christ. I desire my
salvation, but I should not rest there; but this should be my utmost aim, that
God may be glorified in my salvation. Some make a question whether or no we may
look to the reward; but those that make it, seem to mistake heaven, and they
have a carnal notion of the reward of the gospel, and dream of the heaven of
the alcaron, and not the heaven of the gospel. What is the heaven of the
gospel, but to enjoy God for ever, in the way of a blessed and daily communion?
Now can any man be so irrational to conceive I should not aim at the
inheritance of the saints in light, as well as at the vision and fruition of
God? This must needs be a high act of grace, to seek my own happiness in the
highest way of communion with God. They mistake the nature of the covenant, or
the way with which God would deal with men, for God hath invested his precept
with a promise, and men would seem wiser than God. We may use the Spirit's
motives without sin, as the saints have done. It was a foolish modesty in Ahaz,
when God 'bade him ask,' and 'he would not ask a sign,' Isa. 7.10-12; so it is
a foolish modesty, when men will not act their faith upon the reward and the
blessed recompenses. Christ used this way: Heb. 12.2, It is said, 'for the joy
that was set before him he endured the cross, and despised the shame,' etc. And
truly all creatures, as they are now made, must needs take this course, look to
the glory, that they may discharge the duty and endure the cross. No created
agent can rest merely in the beauty and goodness of his own action. It is it
folly to say that virtue is a reward to itself, if you speak of eternal reward;
it is God's covenant way. We are not only to regard duty, but the encouragement
of duty. But then the reward must not be the chief cause, but the
encouragement; the ultimate reason must be the glory of God. When we make the
reward the ultimate end of all we desire, this is to respect self above God;
the glory of God must be the mainspring of all our desires and hopes. To look
after happiness is an innocent aim of nature, but to glorify God is the aim of
grace. Now only to aim at happiness is the mere motion of nature, and of our
own will; but it is our duty to have a further aim at the glory of God. By the
law of our creation we were bound to aim at the glory of God, though our
happiness were not subordinate to it, for 'God made all things for himself.'
(2.) In external actions, and in duties of worship, we must have a good aim. It
is dangerous in sacred things to look a-squint, and by the temple to serve the
concernments of the shop; this is to put dung in God's own cup; this is to make
God serve with our iniquities; and to use worship as a pretence and cover to
interest. When we pervert things from their proper use, we do them an injury.
If a cup were made for a king to drink in, and we should use it as a vessel to
keep dung and excrements, it were a high affront; yet nature doth not design
such things to such an use, but art, and the will of man. Duty is made for the
special honour of God, by his appointment, therefore it should have no end
beneath itself:
[3.] In all conditions of life, a Christian should be indifferent to every estate, so God may be glorified; to be like a die in the hand of God, let providence cast him high or low, as it pleaseth God: Phil. 1.21, 'So be it, that Christ may be magnified in my body, whether it be by life or death;' I am indifferent, my aim only is to magnify Christ. This is the temper of a Christian; things may fall out, not as we think, but always as we would, if our general aim be to God's glory, for in providence we are required only to be passive. There is nothing left to our choice; we are to resign up our wills to his good pleasure; our duty is submission; events must be left to God himself, and in these things he will provide for his own glory. Well then, whether your condition be prosperous or adverse, pleasing or displeasing, if it be for God's glory, it should be all one to you. A traveller, when he asks the way, it is all one to him if you direct him to the right hand or left, so he may accomplish his journey; so it is to a Christian; whether his way to heaven lies by sickness or health, by quiet or trouble, by living at home or by exile and banishment, abased or abounding, by estate or poverty, a Christian is content, so God may be glorified. Thus should we, in all conditions of life, submit ourselves to the disposal of God, that he might be glorified upon us. Some dispute whether we are not to be at such a pass for the eternal state of our souls, whether he will damn us or save us, so he may be glorified. I answer, No; this seems to be extremely harsh, and God doth not put us upon that trial, the laying down our souls to the disposal of God; that is only required of Christ, that he should lay down his soul as to the consolations of the Godhead, for a while. It would put a creature into an indifferency in point of duty, or into despair in point of hope; whereas God in his covenant seeks to draw on the creatures to be earnest for the everlasting welfare of their souls, rather than to leave it at his disposal. By this you may see what is self-seeking; we do not make it our aim to enjoy God and glorify him in this manner.
Secondly, To give your three signs by which a self-seeker may be discovered. The best judge is his own conscience. Yet to revive guilt by a note or two.
1. A man is guilty of this self-seeking when he puts himself upon the profession of godliness, out of the promise of some worldly advantage. Gen. 34.22-24, observe the argument of the Shechemites, they would yield to circumcision upon this supposition - 'Shall not all their cattle, and all that they have be ours?' A brutish argument; and yet this is very usual, especially in times of public changes. It is usual for men to follow a dying church for a legacy, as vultures for a carcase; the change may be good, but their end is stark naught. There may be a great idol in their own hearts. Men may follow Christ 'for the loaves,' John 6.26; they did not value his person, but they would live at ease, and be fed with miracle. Vix diligitur Jesus propter Jesum - Seldom is Jesus valued for his own sake. Men seek temporal conveniences in the practice and profession of the gospel, ease, peace, wealth, credit, and so they appropriate Jesus Christ to secular uses. It was an inestimable mercy that God should send his Son, yet they look no further than the loaves.
2. When a man cannot endure to be crossed for his religion. Carnal professors are 'enemies to Christ's cross,' Phil. 3.18; their lamp will not burn, unless it be fed with the oil of praise and profit. A godly man is contented to be neglected and abased for Christ, and yet still is satisfied with his work: 2 Sam. 2.22, 'I will be yet be more vile.' Blessed be God, I can suffer this for his sake, A horse that hath a nail in his foot may travel well upon soft ground; but in a hard and gravelly way there he halteth. So men as long as religion is accompanied with conveniency, then they may like it, but are 'enemies to the cross of Christ;' their hirelings will soon prove changelings: Job 2.9, 'Dost thou yet retain thine integrity?' When men are delicate and tender, and cannot endure the cross, it is a sign they had other aims of credit and profit in their profession.
3. By envying others in the same profession; we should rejoice in their gifts and graces, and be glad that God may be honoured by others as well as ourselves; but proud men would shine alone, they envy the gifts and graces of others; this is a sure note of self-seeking, it is not grace they look after, but carnal advantage. This is the practice of the elder brother, which Christ taxeth in the 15th of Luke; he that is truly gracious, desires that others may partake of the same grace, for he knows that God is thereby the more glorified. But when we are covetous of reputation, and design our own honour, then the fewer, the greater is our advantage. These men know that their stream will suffer some loss, when it is diffused into so many channels. It is notable, that of the apostle, Gal. 5, 26, 'Let us not be desirous of vainglory, envying one another, provoking one another.' Self-seeking puts men upon passions and envy; they are touchy, because they are jealous of their own interest; and they are envious, because they think the commonness of gifts and graces detracteth from their esteem.
Thirdly, To show you how necessary it is that you should practise, and
that we should preach, this part of self-denial. How necessary it is
appeareth enough already; but yet further, it may be added that you should
regard it.
(1.) Partly, that you may not rob God of his essential honour. There is nothing
that alienates a man from God so much as self-seeking. Devotion and service are
preserved when we make God our paymaster; but when men look to the world and
the approbation of men, they do not care for God - 'If any man love the world,
the love of the Father is not in him,' 1 John 2.16. Christ is troublesome to
such, not welcome, because of the interest he hath in conscience. Brethren, it
is no small matter I am speaking about; self-seeking abuseth God exceedingly.
It is one of his prerogatives to be the utmost end of the creature's being and
operation, and you usurp that which is proper to God; when self hath a
pre-eminence above him, God is kept out of the throne. Pharaoh only reserved
this, to be greater in the throne than Joseph; you may do much that is good,
clothe the naked, feed the hungry, give your body to be burnt, but, all this
while, self is greater than God in the throne.
(2.) This is very necessary, that you may not rob him of his tribute from the
creatures. God hath given us many things, only reserved this - 'My glory will I
not give to another.' He hath given us the profit, that we may give him the
glory. God hath given us a lease of the comforts of the world, only this he
hath reserved as his rent and acknowledgment - that he will be glorified in all
our actions and honoured in all our blessings. God hath made us, and hath a
right and title to us. He that planted the tree, hath a right in the fruit. God
that made us, certainly expects some fruit from us. God gave us talents to this
purpose, or rather lends us; we are but servants, to employ the talents to our
master's use. A Christian hath given himself up to God a 'living sacrifice,'
Rom, 12.1. You are not your own, God hath a right and title to you, therefore
do not rob him of his glory; a sacrifice under the law was no more his that
offered it, but the Lord's.
And as it is necessary your should practise it, so it is necessary we
should press it again and again upon you. Self-seeking is a close evil, as well
as a dangerous and heinous one. Two things I observe -
(1.) That the greatest self-seeking usually is carried on under the colour of
self-denial. As the Gibeonites put on old shoes and old garments to make a
league with Joshua; so many pretend mortification and self denial to endear
themselves to others, for worldly profit and advantage, as those the apostle
speaks of, in 2 Cor.11., that to gain credit, entrance, and applause, would
take no maintenance. All the carnal designs of men have been carried on under a
pretence and veil of religion. Herod, under a pretence of worship, would have
Christ to be destroyed, Mat. 2.8; and Jezebel proclaims a fast to destroy
Naboth, 1 Kings 21.9; so Simeon and Levi pressed the Shechemites to be
circumcised out of revenge. A crocodile weepeth, and then maketh a prey. Carnal
ends are often shrouded under religious pretences.
(2.) That we are more apt to accuse others out of envy than to reflect upon
ourselves, Many think self-seeking is a sin only incident to them that are
called to public employment, either in the church or common-wealth. We may warn
others, but we cannot judge of them; for self-seeking lies in the aim of the
spirit, and is liable to the censure and judgment of God alone. When the action
was fair, Job 1.9, it was Satan's accusation, 'Doth Job serve God for nought?'
You should not out of envy accuse others, but reflect on thy own heart. We may
not have such opportunity as they to enrich ourselves, and that may put us upon
envy; but art not thou a self-seeker so far as thou canst reach within thy
grasp? Oh, the envy that is in our hearts, and the pride that is in our prayers
and conferences which we do not take notice of! Wouldst thou be thought well of
in thy place, as Simon Magus, would be 'some great one;' thou mayest be guilty
of simony, as they may be guilty of hypocrisy, bribery, and purloining from the
public.
Fourthly, It is a difficult and hard piece of self-denial. It is natural to us - 'All men seek their own things,' Phil. 2.21. All our mark, naturally, is at some aim of our own, at our own profit and credit. It is very hardly laid aside, for base and unworthy desires are very importunate, and do recoil upon us after mortification, and after resolutions to the contrary. We often find that we begin well; we aim at the glory of God, it is our habituated aim, but thoughts of pride grow upon us, in the very middle of the action, or else after it is ended. It is an impudent sin, that will assault us again and again.
Fifthly, Let me give you some remedies against this sin, by way of consideration and practice.
1. By way of consideration.
[1.] Self is a base and unworthy mark to be aimed at. He that shoots at
a shrub, will never aim so high as he that shoots at a star. That service must
needs be base that doth not intend Christ, and centre in him. All actions
savour of their end. How low-spirited are they that seek themselves! How soon
they are apt to warp! It doth but expose you to temptation. They that have an
ill end will not scruple at an ill way. He that hath a right mark in his eye
will hardly miscarry so much as he that takes a wrong mark.
[2.] Consider the greatness of the sin in making other things our end besides God; you use the name of God that you may enjoy the world; you make him a minister of sin. You make religion a bait, and Christ a means to accomplish your carnal purposes. It is a question who sins more, he that makes use of wrong means, or he that proposeth a wrong end. He that makes use of wrong means makes the devil serve God; but he that hath a wrong end makes God serve the devil. You make the end serve the means; nay, though it be but in a glance and in a thought, it is a degree of whoredom. God would have Israel to have the 'law written upon the fringes of their garments,' Num. 15.39, that they might look upon it, and remember the commandments of the Lord, and 'do them; and that ye seek not after your own heart and your own eyes, after which you used to go awhoring.' You know the glance of the eye outwardly, and a thought in the heart, it is whoredom - 'He that looks on a woman to lust after her, hath committed adultery with her already in his heart.' Evil suggestions that draw us away from God, are whoredom; you break the vows of loyal love affection to Christ. As a man may be an adulterer in thought, so he may be a spiritual adulterer too: James 4.4, 'Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God?' The devil for one sin of thought, for aspiring after the dignity of God, was turned out of heaven. Now in your own thoughts you make your own praise your end.
[3.] It is an ill sign. To know the end doth distinguish a man from a beast, and to choose the end doth distinguish man from man. Survey all the world, wherever the name of Christian is heard, you will find, here is the great difference between man and man, in what they make their utmost end and chiefest good; therefore when you make self your end, it is an ill character and sign.
[4.] No man doth less enjoy himself than he that doth most seek himself. Self-seeking is always attended with self-losing, for we cannot expect wages from God and mammon too. And worldly rewards are very uncertain; God is wont to disappoint carnal aims, and the event is not suitable to the intention.
[5.] You shall have the greater judgment: Mat. 23.14, 'Woe unto you scribes and pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayers, therefore ye shall receive the greater damnation.' The pharisees, that they might be counted great devotionaries, would make long prayers, that they might have the disposing of orphans, and be trusted with widows' portions. All sin is out of measure sinful, yours especially; your very pretence, when you would seem to be good, and are stark nought, it aggravates the sin before God. If we would be accounted good when we have an evil aim within ourselves, when we take up religion for an ill purpose, and for a cloak only, the sin is the greater, and so will the judgment be also.
[6.] Consider the dishonour that comes to Christ by self-seeking. There are no greater enemies to the gospel than self-seeking Christians: Phil. 3.18,19, 'For many walk, of whom I have told you often, and now tell you, even weeping, that they are the enemies of the cross of Christ, whose end is destruction, whose God is their belly.' None greater enemies than they that make a god of their belly. What is the reason few or none are now converted, that ordinances are not so powerful as they were wont to be, but because many shroud themselves under the name of Christians, and yet mind nothing but their own profit and gain? Testify against them we must, though with grief, that we may keep up the honour and repute of religion, that is mightily stained by them. It is an honour to God when we serve him out of pure love, not for pay and gain. But when men merely make a market of religion, Satan and his instruments make an advantage of this; they will say they profess religion, only to get great places. God may have servants enough upon such terms: Job 1.9, 'Doth Job serve God for nought?' It is true, Job is diligent and zealous, but doth Job lose by his profession? So carnal men will say, Is it for nought? They hunt after great places and preferments in the world. It was an old complaint of the gentiles, Lo, say the heathens, those that talk of their being freed from the tyranny of the devil, that they are dead to the world and alive to Christ, yet we see them to be as base and self-seeking as any. In vain do they talk of baptism and the Holy Ghost (by which they think they are ruled in all their actions), and of the gospel, when their whole life is nothing else but a contradiction to the rules of the gospel. It is a mighty prejudice to religion, and a dishonour to God, when men shroud themselves under the name of Christian and zealous persons, and secretly aim at their private commodity and profit.
2. But to remedy this evil by way of practice, be more frequent in prayer and praise. Frequent in prayer, to be purged from all self-seeking and sinister respects; carnal affection will be importunate. Then for praises, cast the honour upon God himself. As when they would have given the apostles divine honour, they cried out, 'We are men of like passions with yourselves. Why gaze ye upon us?' so when we meet with applause in the world, and are apt to be puffed up, we should cast it back, and remember that God is to have this praise. As Joab sent for David that he might have honour in taking the royal city, so should you give God all the glory and praise.
Having handled self-denial in reference to God, I shall now speak of it
with respect to our neighbour.
As there is a carnal self in opposition to God, so there is also a carnal self
in opposition to the good of others, to the duty we owe to our neighbour. In a
moral consideration there are three general beings, God, thy neighbour, and
thyself. Now self is ravenous, and devoureth the respects due to both. It seeks
to intercept and usurp the rights of the Godhead, and to divert and engross the
respects that are due to our neighbour. Well then, I shall now speak of
self-denial with reference to our neighbour, and the rather because it is
established by God's law, and that in the next place to our respects of God:
John 4.21, 'And this commandment we have from him, that he which loveth God,
should love his brother also.' The scripture speaketh very little of love to
ourselves, because of the strong bent of nature that way; there is somewhat of
allowance, but nothing of precept. Self-love is not commanded in scripture, but
regulated. The commandment takes notice of our love to God, and then of our
love to our neighbour. This grant we have, that we should love ourselves; but
this by commandment, to love our neighbour.
1. Because love to our neighbour is a means to preserve our respects to God; partly because he trieth us by this sensible way. God needeth nothing from us. He is elevated far above our bounty and kindness; and therefore it is easy to pretend love to God, if God had not devolved his own right upon our brethren, and made them the proxies to receive those respects, that we cannot so well bestow upon God himself. God needs not our love, but his servants do. Therefore it is made the test of our love to God that we love our brother: 1 John 4.20, 'If a man say I love God, and hateth his brother he is a liar:' so 1 John 3.17, 'If a man loveth not his brother, how dwelleth the love of God in him?' We cannot love God aright, without loving our brother, and cannot love our brother aright if we love not God; we must love our brother for God's sake. Therefore our pretensions are but mere lies when we pretend to be open to God, and our bowels are shut against our brethren, whom he hath made his proxies. And justly, because by sensible objects God would wean us from a devotion to ourselves, that so we may be made more fit for respects to objects spiritual and invisible. We are naturally moved to respect things or beings that are visible to our senses, and communicate with us in nature and blood, for so far they are nearer to self, and therefore God required the more respects to man, that we might be prepared for respects to his essence, which is more remote. 'Thus God argueth: 1 John 4.20, 'If he love not his brother, whom he hath seen, how can he love God, whom he hath not seen?' By the senses, we see man partake with us in the same communion, and similitude, and nature; and if objects sensible do not work upon us, how shall we be moved to do anything for God, that is invisible, and more remote? If things that have a greater similitude with us, if visible things, of the truth of whose being we have certain proofs, do not work upon us, how will our respects be elevated to God, who differeth more from us, of whose being we are apt to doubt, because he is invisible? If we have no natural love, how can we be supposed to have that which is supernatural? So that we see God would make advantage of this natural love, and by our respects to man fit us to love himself. It is necessary then to state this kind of self-denial. Now that you may see how far we are to deny ourselves in reference to the good of others, let me lay down some propositions, and then close all with application.
[1.] A man is bound with many engagements to love his neighbour.
[2.] To love his neighbour as himself.
[3.] In some cases, more than himself.
(1.) A man is by many engagements bound to love his neighbour; no man is born for himself. Nature teacheth it, and grace doth establish this dictate of nature. There is no one thing pressed in scripture so earnestly as the love of our neighbour: Gal. 5.14, 'For all the law is fulfilled in this one word, Thou shalt love thy neighbour as thyself.' How can the apostle say, 'All the law?' There are respects due to God that are established by the law, as well as to man. The meaning is, all the civil part of the law, the whole second table; or else, all the law, as we obey God in loving man, for God's sake, so we turn the duties of the second table into duties of the first, and make commerce to be a kind of worship. Besides, this is Christ's solemn command: I John 15.17, 'These things I command, that you love one another. This is the sum of Christ's charge to his disciples. By way of special charge, it is ranked with faith: 1 John 3.28, 'And this is his commandment, that we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.' Here is the great commandment, faith in God, and love of the brethren, the great charge of Christ, which he left at his death. It is a legacy as well as a precept. Speeches of dying men are wont to be received with most veneration and reverence, but especially the charge of dying friends. It is notable, the brethren of Joseph, when they were afraid he would remember the injuries they had shown to his person, they sent messengers unto Joseph: Gen. 1.16, saying, 'Thy father did command before he died, saying, So shall ye say unto Joseph, forgive the trespass,' etc. Oh, let us fulfil the will of dead. When Jesus Christ took his leave of his disciples, this was that he gave in charge, that we should have special respect to the good of one another. Therefore, when thou art wont to quarrel with, or to neglect others, say, What love do I bear to Christ, since I do forget the solemn charge the dying Jesus left to his disciples, John 13.34. Christ calls this his new commandment - 'A new commandment give I unto you, that ye love one another.' How could he say so, since it was as old as the moral law, or the law of nature? New, because it is excellent, as a new song among the Hebrews is an excellent song; or rather, new, because solemnly and specially renewed by him, and commended to their care. New things and laws are much esteemed and prized; so let this my new commandment, let it be highly in esteem and regard. Nay, let me add farther, one reason why Christ came from heaven was to propound to us a pattern of charity; as to repair and preserve the notions of the Godhead, that the glory of God might suffer no loss by the greatness of his sufferings, so to show us a pattern of charity. To elevate duty between man and man; and therefore is his example so often urged in this case: John 13.34, 'That ye love one another, as I have loved you ;'and Eph. 5.2, We ought to walk in love, as Christ also hath loved us, and hath given himself for us, an offering and a sacrifice to God, for a sweet-smelling savour.' Christ would come from heaven to show us the highest pattern of self-denial, he would discover to us the love of his Father: John 15.19, 'As the Father hath loved me, so have I loved you.' The Father loved him with an infinite love, yet parted with him for the salvation of mankind; he parted with his dear Son out of his own bosom to be unworthily treated in the world for our sakes. And Jesus Christ parted with himself and all, to raise our love to God and men; therefore we ought to 'walk in love,' as Christ hath loved us.
(2.) The ordinary measure of our respect to our neighbour is that love
that we bear to ourselves: James 2.8, 'if ye fulfil the royal law,
according to the scriptures, thou shalt love thy neighbour as thyself, ye do
well.' This is the royal law, the solemn standard of equity, and the measure of
all respects between man and man, like the king's highway, and road of duty.
Self and neighbour being equal in the balance, therefore they are to have the
same respect. Now this rule, 'Thou shalt love thy neighbour as thyself,'
implies two things -
(1.) And principally, that I am to do them no more hurt than I would do to
myself: Mat. 7.12, 'Whatsoever you would others should to you, do you the same
to them, for this is the law and the prophets,' that is, this is the sum of the
whole word concerning moral duties. As I would not have them to injure me, so
must not I injure them; wish them no more hurt than to my own soul. I must hide
their defects and infirmities, as I would hide and conceal my own. And in all
contracts and acts of converse I am to put my soul in their soul's stead; in
short, to wish or do them no more evil, than by a regular act of self-love I
would wish or do to myself. Then
(2.) It implies that I am as really to promote their good as my own: 1 Cor.
10.24, 'Let no man seek his own things, but every man another's wealth;' not
seek his own, so as to exclude another. It is not to be understood simply,
apart and by itself, but in sensu conjuncto, for I am to seek my own
things; but let him not seek his own things, so as to neglect his care of
another's welfare. We are to perform all offices of humanity suitably, and
convenient to their necessities; we are to wish them all spiritual graces and
eternal blessings, as we would to ourselves Acts26.29. 'Would to God all that
hear me this day were altogether such as I am? And we are not only to wish but
to procure their good by all means possible, only this caution is to be
observed, that our endeavours may be more for our own good than the good of
others; and yet I cannot be said to love myself more than others, because the
expression notes only the reality of that affection that I should bear to them.
I am to love them as myself. But in expressing the effects of this love, by
industry, care, and bounty, there is a method, an order prescribed by God; and
so I am first to love my own body; next, my near relations, the wife of my
bosom and children; then neighbours, then strangers, then enemies: Eph. 5.28,
'So ought men to love their wives as their own bodies.' It is made the rule of
conjugal society, therefore there must be a subordination: first wife, then
children, then kindred, then neighbours; therefore the apostle saith, 1 Tim.
5.8, 'But if any provide not for his own, and especially for those of his own
house, he hath denied the faith, and is worse than an infidel.' The Hebrews
preferred the men of their own nation before the Grecians in their daily
ministration. The effects of bounty and love are to be dispensed according to
the urgency of necessities. They that dwell about us, and are more frequent
with us, their necessities provoke us more to acts and expressions of love
towards them.
(3.) In some cases a man is bound to love his neighbour more than himself. In the law it is, 'Thou shalt love thy neighbour as thyself;' but in the gospel we have an higher pattern: John 13.34, 'As I have loved you, so ought you also to love one another.' Now the Lord Jesus hath loved us with an high love, he hath laid down his life for us. And it is no strain to apply this in some cases to love to our neighbours: 1 John 3.16, 'Hereby perceive we the love of God, because he laid down his life for us; and we ought to lay down our lives for the brethren.' He shed his precious blood, which was more valuable than all the world, therefore we should not stick at anything, not life, which is our most precious possession. Life and all must go for our neighbour's sake. But you will say, In what cases? First my single life, to save the whole community and society. It is a constant rule that all private things must give way to public; for God's glory is more promoted and concerned in a public good than in any private; therefore a public good is better and more considerable in itself, than any particular happiness of ours. In the whole business of self-denial, the great question is, which shall take place, God's glory, or the creature's profit. Thus Jonah, to save the company, saith, 'Cast me into the sea.' It was not only an act of patience and submission to the sentence of God when he was discovered and found out by lot; but it was an act of charity, to save those that sailed with him. Men should be contented to be sacrificed for a real public good. The creatures, they will leave their private bent to preserve the universe.
2. We ought to help on one another's spiritual good with the loss of our temporals, and to venture person and estate for the propagation of the gospel. Paul's glorious excess of charity is in some degree to be imitated, Rom. 9.3, who could wish himself 'to be cursed from Christ for his brethren and kinsmen in the flesh;' and Moses, Exod. 32., 'To blot his name out of the book of life,' if God would spare his people. In some degree they are to be imitated; with our loss we are to promote the spiritual good of others. We have an high instance in our Lord Jesus Christ: 2 Cor. 8.9, 'For 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.' When he was rich, rich in the glory of the Godhead, yet he would come in the form of a servant. But alas! who becomes poor for Christ now? Who is willing to go back any degree of his own pomp and pleasure, that he may advance the public good, and promote the glory of Christ? Public spiritual good is far more valuable than any temporal good.
3. It is a necessary act of our love to God, we may expose ourselves to uncertain dangers, to hinder another's certain danger. If a man were assaulted by thieves and ruffians, to prevent murder, I am bound to endanger my own life. If I may possibly contribute help, by the laws of God I am to help the wronged party, though it be to my own hazard. Thus Esther, 'If I perish, I perish,' when she went into the king. There was a double ground of that resolution; one was, she preferred the public good before her own private life; the other ground was because the cause was only hazardous, though likely. Now this case is the more binding, if it be the life of a public person, of a minister or magistrate. A subject is bound to preserve the life of a magistrate more than his own. The hand will put up itself to save the head; so ministers, as Rom. 16.4, 'For my sake they laid down their own necks.' He speaks of Aquila and Priscilla, they exposed themselves to danger of death to save Paul in some tumult; and therefore, saith he, I do not only give them thanks, but all the churches of Christ. Nay, if it be but the life of a private friend that is in danger, I am bound to expose myself to some hazard for his sake: John 15.13, 'Greater love hath no man than this, that a man lay down his life for his friends.' Christ speaks of it as an act of love and friendship. For though simply my life and his be of a like value, and mine may be more dear to myself than his, yet my duty to him and his life, must oversway, especially if the case be but hazardous, as to rescue him from an assassin.
I shall conclude all with a word of use, which is to condemn two sorts of persons, self-lovers and self-seekers.
First, Self-lovers. There are several sorts of them.
1. When men seek their own contentment above the public benefit. They
care not how it goes with the public, so their private interest flourish. The
sin is more aggravated, if it be in times of public hazard, if men be
neglectful. Among the Romans, men would leave their shops and trade, and
venture all for the common good. But when in dangerous cases men are diverted
from public service by a zeal to private interest, this is a foolish course;
like to those that would look to their own cabins, when the vessel itself is in
danger. Judges 5.16, those that were wanting to public duty, were blasted with
infamy and shame. 'Gad, Dan, and Ashur, that had their country near the sea;
and felt not the yoke;' and Reuben, that lived on the other side Jordan, stayed
at home unworthily, to tend their cattle and flocks, and were more affected
with the bleating of the sheep, than with the groans and complaints of their
brethren, under the oppression of Jabin. Those that 'did not come out for the
help of God, they are cursed,' ver. 23. So they are counted of a base and
degenerate spirit, who are mentioned 1 Chron. 4.22,23, 'They dwelt among plants
and hedges; there they dwelt with the king for his work;' these were ancient
things. Some that came of a noble extraction, yet because they remained in
Babylon, and would not venture with the people of God, and go up and build the
temple, they are marked out as men unworthy of their extraction.
2. When men in the course of their lives do only mind their own things,
and are wholly taken up in fulfilling their own wills and desires. This is
the temper of most men, they are of a narrow private heart, and do not seek the
welfare of others. It is both against nature and grace. Against nature: no man
is born for himself, his country hath a share in him; his friends, and the
persons with whom he lives, have a share; for by nature man was made to be
helpful to others. Man by nature is a sociable creature, made for commerce. If
man could live of himself, he might live to himself. Now human society is built
upon communion and commerce. The eye cannot say to the foot, I have no need of
thee; and we cannot say of the meanest person, We have no need of thee. It is
the wisdom of providence to cast the frame of the world into mountains and
valleys, to make some poor and some rich. The poor are as necessary for manual
labour, for corporal and hard services, as are the rich; therefore it is
against nature when men wholly live to themselves. So it is also against grace,
which casts us into one mystical body. And the apostle, Rom. 12.5, hath a
notable expression, 'So we, being many, are one body in Christ, and every one
members one of another.' There is a great self we are to regard, and that is
the societies to which we do belong and we are members of; and the welfare of
this great body must we seek and promote. As in a clock, one wheel moveth
another, each part gives and receives help, and one from the other; so should
every one be serviceable, and put his heart, hand, and head to the common good,
and be sensible of the common evil. As in the natural body there is no disaster
happens to any one member, but all the rest are affected therewith. The tongue
cries out when we tread upon the toe, You have hurt me; or if the foot be
pricked with a thorn, the rest of the members will testify their compassion.
The tongue complaineth, the eyes shed tears, the head studieth to recover it,
and find out the grievance, and the hands will assist. There are three ways
wherein we are to be specially serviceable one to another: by prayers, by
counsel, and by outward actions of relief.
(1.) We are to mind in our prayers the good of one another, and labour for it
with God, as we would seek his face for our own souls. This is a cheap act of
charity, it costs us nothing but a little breath and expense of spirit, and it
is an advantage to us, as well as benefit to them, that we have an occasion to
go to God. David, you know, fasted for his enemies, Ps.25, and Abraham prayed
for Sodom; but alas! few are nowadays touched with the miseries of others. If
we be free from trouble, we care not what others suffer. Now the apostle saith,
Heb. 13.3, 'Remember them that are in bonds, as bound with them; and them which
suffer adversities, as being yourselves also in the body.' We that are at
liberty, must not forget them that are in bonds, but esteem them as our own,
till God set them free. Canst thou be a member, and not be affected? The
children of God, when they have been in a flourishing condition themselves,
have always laid to heart the miseries of others of God's children that have
been in a suffering condition. Nehemiah was a favourite at court, the king's
cupbearer, yet he is sensible of the affliction of his country, chap.1. And
Daniel, a great prince in Babylon, yet how affectionately doth he plead with
God for Sion: we are to implead their case with God, though we are never so
well.
(2.) Another way is by counsel. Thou art not to suffer sin upon thy brother, no
more than upon thy own soul, for every man is made his brother's guardian and
keeper: Heb. 3.13, 'Exhort one another daily while it is called today, lest you
be hardened through the deceitfulness of sin.' Take heed not only lest you
yourselves, but lest any of your body and society be hardened through the
deceitfulness of sin. It is true, we have charge and trust enough of ourselves,
but yet God hath laid this duty upon us too, therefore we should be much in
spiritual counsel, though we spend ourselves, and be spent; it is a great part
of self-denial, that is required of us. John 4, Jesus Christ was weary, yet he
treats with the woman of Samaria about conversion.
(3.) This love is to be manifested by sensible nets of charity and relief. You
had need be much in this, for Christ takes notice of it as done to himself. If
Christ lay languishing upon his bed, we all pretend we would go and visit him.
'What you do to these little ones, you do to me,' saith Christ. He tries the
young man by that, Mark 10.31, 'Go, sell all that thou hast, and give to the
poor.' It is the doctrine of self-denial to the young man, as if self-denial
and giving to the poor were terms equivalent. I press it the rather because men
love a cheap religion, pretend to pray for others, but yet stick at those
costly acts of charity; can give good words and counsel, but will not relieve
and clothe; but we cannot satisfy God with mere words, as you cannot pay debts
with the noise of money; there must be some real bounty, by which you should
approve your heart to God. It is the main thing Christ taketh notice of in the
day of judgment
3. When in acts of charity to others men only regard their own relations and friends. This is but a natural love, because relations and friends, they are but self-multiplied, and dilated, and 'If you only love them that love you, what reward have you?' Mat. 5.46. Who will give you thanks for this; for the mere motion of nature. But it is according to the pattern, when you can 'love enemies,' and love those that wrong you. Christ loved us when we were his enemies, and children of wrath; and when we had offended God, he loved us, and gave his soul as a propitiation for our sins. Therefore you are not only to love your own relations and allies, but enemies may come in as your neighbour, Luke 10.29. It is a high prerogative to be a forgiver. Therefore let us not lose this crown of honour. Let us try which will be most weary, they in offending, or we in pardoning.
Secondly, It reproves self-seekers. And here -
1. They are guilty that seek their private benefit, though it be with the public loss: that make a prey and merchandise of the calamity of the times; that trouble the water, that they may fish in it; that feather their own nests with public spoils; set an house on fire to roast their eggs: set on foot innovations to promote themselves. Men had need look to themselves in such cases. We read, Nehem. 5.14, though by the allowance of the king of Persia, Nehemiah had a standing course of diet allowed for him and his friends, yet, saith he, 'I took not the bread of the governor.' We should not carve out such large portions to ourselves, in times of distress and calamity. We see Joseph had a great trust in Egypt, yet he had made no provision for himself. Therefore it is the glory of a man in a public place rather to depart from his own right, than to make a merchandise of the times, and a prey of his brethren.
2. When men make merchandises of their private courtesies, and aim only at their own praise; when men eye self in all they do, and have an aim only to advance themselves in the esteem of others, in all the public good they do, these are self-seekers indeed. The heathen poet could say, that is no alms, which we use as a way of trade and exchange, that it will bring no profit to you at all. Still we must look to the pattern, Jesus Christ; when he loved us, 'He pleased not himself,' Rom. 15.3. Therefore there should be nothing of self and private reflection upon our own interest or our own charity.
3. Persons envious, those that would have a monopoly of gifts to set off themselves, and envy the gifts and graces of others. Whereas God would have us rejoice in each other's grace and labours. What is theirs by labour, is ours by love, by virtue of the mystical body; whatever members do, the glory and good rebounds to all. We being in the body, we should not envy them, as the foot doth not envy the eye, because it is seated in a higher place. Envious persons are not members of the body, but wens, that grow monstrous by sucking, they seek to draw all to themselves, therefore cannot rejoice in the good of others.