SERMON VI. PHIL. ii. 21. For all feek their own, not the Things which are Jefus Chrift's. HESE Words contain both an Account TH what the Practice of Mankind is, and alfo an Intimation what it fhould be. And therefore, in difcourfing upon them, it will be proper, I. To confider what is meant by feeking our own Things. II. What by feeking the Things of Jefus Christ. III. To explain and prove the Affertion, that all feek the former, not the latter. IV. To fhew what we are to learn from it. I. Seeking our own Things, is purfuing ourown Inclinations and Fancies, or imagined worldly Interefts. And many ftrange Fancies People of all Ranks indulge. Some never ask themfelves, whether the Course which they are taking is likely to be for their Good: others never flacken it, though from Time to Time they strongly fufpect it is not. Often they adopt, without Examination, the Opinions of those about them, whom yet they are far from efteeming and either will not fee, that better Judges think differently; or do fee it, and will not regard it, but follow Custom blindfold, even against their own Liking. Or it may be, they think a little, but think short; neither to the End, nor to any confiderable Part, even of the prefent Life: imagine what pleases now, must always please; and what brings no Inconvenience yet, will never bring any. Indeed, ufually, it is their principal Point, to acquire the Things which others with for, though vifibly of no real Use; and they are vehement for whatever will make them envied as happy Perfons, though it produce little elfe than Vexation and Guilt. Some will not truft even their own Experience against their Prepoffeffions: but force themselves to believe, that the Lives which they lead must needs be delightful, though they feel the contrary. Many lofe the Opportunities, and even the Relish, of moderate and rational Pleasures, by a wild Purfuit of vifionary and extravagant ones. Nay, there are some who who not only follow wrong Ways, but, as the Text hath it, seek them: go purposely out of the plain Road, as it were, in Search of Mifery. It were much to be wished, that all these were more ftudious of their Intereft, even their temporal Intereft, than they are: it might be one Step towards, becoming what they ought. But still the most faithful and affiduous Worshippers of the World's great Įdols, Applause, Advancement, Profit, Power, entirely mistake, if they hope that any of thefe Things will either fecure them lasting Enjoyment, or preferve them from acute Mifery. A little Reflexion discovers, that Happinefs confifts in fomewhat ftable and inward; whence the more thoughtful have learned to seek it in themselves. But, alas! when we inspect ourselves, what a Mixture do we find, of Ignorance which we cannot enlighten, of Weakness which we cannot ftrengthen, of Wrongness which we cannot fet right! Befides that all Creatures, as fuch, are effentially infufficient for their own Happiness; there is by Nature a Void within us, which must be filled from above, or we must remain for ever craving and unfatisfied. Let us therefore look upwards, and confider, II. The II. The Things which are Jefus Chrift's: the Benefits that he hath procured for us, with the Knowledge of them that he hath communicated to us. And indeed what have we of Value, that is not his? Some have pretended they could investigate all the Doctrines, the Duties, the Rewards of Religion completely by their own Reason, and form themselves to a fuitable Difpofition by their own Strength. But the History of Heathenism clearly fhews, that no one ever did this; nor probably therefore ever would. The one true God was scarce known. Falfe Deities of the worst Characters were adored, instead of him, with Rites that feldom, if ever, mended their Votaries, often corrupted them. The common Rules of focial Life were by no Means throughly understood; as the shocking Custom of expofing Children to perish, the barbarous Combats of Gladiators, the promiscuous and unnatural Practices of Lewdness, publickly allowed, give dreadful Proofs. But the internal Virtues of the Heart were still lefs regarded; and they who seemed poffeffed of them, afcribed the Merit wholly to themselves very few faid fo much as the Pharifee, God, I thank thee, that I am not as other Men are: fcarce any with the Publican, God be |