Precious Remedies Against Satan’s Devices

Then & Now · 32 of 44

1. The Great: Self-Seeking

1. The Great: Self-Seeking

I Shall begin with the honourable and the great, and ſhew you the Devices that Satan hath to deſtroy them; I will only inſtance in thoſe that are moſt conſiderable.

I Shall begin with the honourable and the great, and show you the devices that Satan hath to destroy them; I will only instance in those that are most considerable.

BY working them, to make it their buſineſſe to ſeek themſelves, to ſeek how to greaten themſelves, to raiſe605 themſelves, to enrich themſelves, to ſecure themſelves, &c. As you may ſee in Pharaoh, Ahab, Rehoboam, Jeroboam, p. 265 Abſolom, Joab, Haman, &c. But were the Scripture ſilent, our owne experiences do abundantly evidence this way and method of Satan, to deſtroy the great, and the honourable, to bury their names in the duſt, and their ſouls in Hell, by drawing them wholly to mind themſelves, and onely to minde themſelves, and in all things to minde themſelves, and always to mind themſelves. All (ſaith the Apoſtle) minde606 themſelves, all comparatively, in reſpect of the paucity of others, that let fall their private intereſts, and drowne all ſelf-reſpects in the glory of God, and the publick good, &c.

  1. 605. Selfe-ſeeking like the deluge overflowes the whole world.
  2. 606. Phil. 2. 21.

BY working them, to make it their business to seek themselves, to seek how to greaten themselves, to raise466 themselves, to enrich themselves, to secure themselves, etc‸. As you may see in Pharaoh, Ahab, Rehoboam, Jeroboam, Absalom, Joab, Haman, etc‸. But were the Scripture silent, our own experiences do abundantly evidence this way and method of Satan, to destroy the great, and the honourable, to bury their names in the dust, and their souls in hell, by drawing them wholly to mind themselves, and only to mind themselves, and in all things to mind themselves, and always to mind themselves. All (saith the apostle) mind467 themselves, all comparatively, in respect of the paucity of others, that let fall their private interests, and drown all self-respects in the glory of God, and the public good, etc‸.

  1. 466. Self-seeking like the deluge overflows the whole world.
  2. 467. Phil‸ 2:‸21.

THe firſt Remedie againſt this Device607 of Satan is, ſolemnly to conſider,608 that ſelfe-ſeeking is a ſin that will put men upon a world of ſin; upon ſins not only againſt the Law of God, the rules of the Goſpel, but that are againſt the very lawes of Nature, that are ſo much darkned by the fall of man; It put the Phariſees upon oppoſing Chriſt, and p. 266 Iudas upon betraying Chriſt, and Pilate609 upon condemning Chriſt. It put Gehezi upon lying, and Balaam upon curſing, and Saul and Abſolom upon plotting Davids ruine. It put Pharaoh and Haman upon contriving wayes to deſtroy thoſe Jewes, that God did purpoſe to ſave by his mighty arme. It puts men upon uſing wicked ballances, and the bag of deceitfull weights. It puts men upon wayes of oppreſſion, and ſelling610 the righteous for ſilver, and the poore for a paire of ſhooes, &c. I know not any ſin in the world, but this ſin of ſelfe-ſeeking will put men upon it, though it be their eternall loſſe.

  1. 607. 1 Remedie. [dropped from the edition]
  2. 608. Self-love is the root of the hatred of others. 2 Tim. 3. 2. Firſt, lovers of themſelves, & then fierce, &c.
  3. 609. The Naturaliſt obſerves, that thoſe beaſts which are moſt cruel to others, are moſt loving to their own.
  4. 610. Amos 2. 6.

The first remedy against this device of Satan is, solemnly to consider,468 that self-seeking is a sin that will put men upon a world of sin; upon sins not only against the law of God, the rules of the gospel, but that are against the very laws of nature, that are so much darkened by the fall of man; It put the Pharisees upon opposing Christ, and Judas upon betraying Christ, and Pilate469 upon condemning Christ. It put Gehazi upon lying, and Balaam upon cursing, and Saul and Absalom upon plotting David’s ruin. It put Pharaoh and Haman upon contriving ways to destroy those Jews, that God did purpose to save by his mighty arm. It puts men upon using wicked balances, and the bag of deceitful weights. It puts men upon ways of oppression, and selling470 the righteous for silver, and the poor for a pair of shoes, etc‸. I know not any sin in the world, but this sin of self-seeking will put men upon it, though it be their eternal loss.

  1. 468. Self-love is the root of the hatred of others. 2 Tim‸ 3:‸2. First, lovers of themselves, and then fierce, etc‸.
  2. 469. The Naturalist observes, that those beasts which are most cruel to others, are most loving to their own.
  3. 470. Amos 2:‸6.

The ſecond Remedie againſt this Device611 of Satan, is, ſeriouſly to conſider, that ſelf-ſeeking doth exceedingly abaſe612 a man; it ſtrips him of all his royalty, and glory; of a Lord, it makes a man become a ſervant to the creature, I often to the worſt of creatures; yea, a ſlave to ſlaves, as you may ſee in Iudas, Demas, Balaam, and the Scribes and Phariſees. Selfe-ſeekers bow downe to the creatures; as Gideons many thouſands bowed down to the waters; ſelf-ſeeking will make a man ſay any thing, do any thing, and be any thing, to pleaſe the luſts of others, & to get advantages upon others; ſelf-ſeeking tranſforms a p. 267 man into all ſhapes, and formes; now613 it makes a man appeare as an Angell of light, anon as an Angel of darkeneſſe; now ſelfe-ſeekers are ſeemingly for God, anon they are openly againſt God; now you ſhall have them crying Hoſanna in the higheſt, and anon crucicifie him, crucifie him; now you ſhall have them build with the Saints, and anon you ſhall have them plotting the overthrow of the Saints, as thoſe ſelfeſeekers did in Ezra, and Nehemiah’s time. Self-ſeekers are the baſeſt of all perſons; there is no ſervice ſo baſe, ſo poor, ſo low, but they will bow to it. They cannot look neither above, nor beyond their owne luſts, and the enjoyment614 of the creature, theſe are the prime and ultimate objects of their intendments.

  1. 611. 2 Remedy. [dropped from the edition]
  2. 612. A ſelf-ſeeker is a Cato without, but a Nero within. Domitian would ſeem to love them beſt, whom he willed leaſt ſhould live, & that’s the very temper of ſelfe-ſeekers.
  3. 613. It was death in Moſes Rites to counterſet that Ceremoniall, and figurative oyntment, Exod. 30. what ſhall it then be to counterſeit the ſpirit of life and holineſſe.
  4. 614. Rom. 1. 25.

The second remedy against this device of Satan, is, seriously to consider, that self-seeking doth exceedingly abase471 a man; it strips him of all his royalty, and glory; of a Lord, it makes a man become a servant to the creature, ay, often to the worst of creatures; yea, a slave to slaves, as you may see in Judas, Demas, Balaam, and the scribes and Pharisees. Self-seekers bow down to the creatures; as Gideon’s many thousands bowed down to the waters; self-seeking will make a man say any thing, do any thing, and be any thing, to please the lusts of others, and to get advantages upon others; self-seeking transforms a man into all shapes, and forms; now472 it makes a man appear as an angel of light, anon as an angel of darkness; now self-seekers are seemingly for God, anon they are openly against God; now you shall have them crying Hosanna in the highest, and anon crucify him, crucify him; now you shall have them build with the saints, and anon you shall have them plotting the overthrow of the saints, as those self-seekers did in Ezra, and Nehemiah’s time. Self-seekers are the basest of all persons; there is no service so base, so poor, so low, but they will bow to it. They cannot look neither above, nor beyond their own lusts, and the enjoyment473 of the creature, these are the prime and ultimate objects of their intendments.

  1. 471. A self-seeker is a Cato without, but a Nero within. Domitian would seem to love them best, whom he willed least should live, and that’s the very temper of self-seekers.
  2. 472. It was death in Moses’ Rites to counterfeit that Ceremonial, and figurative ointment, Exod‸ 30‸ what shall it then be to counterfeit the spirit of life and holiness.
  3. 473. Rom‸ 1:‸25.

‘Tis ſaid of Tiberius, that whilſt Auguſtus rul’d, he was no wayes tainted in his reputation; and that whilſt Druſus and Germanicus were alive, hee feigned thoſe vertues which hee had not, to maintain a good opinion of himſelfe in the hearts of the people; but after hee had got himſelf out of the reach of contradiction, and controulment, there was no fact in which he was not faulty, no crime to which he was not acceſſary. My prayer ſhall be, that Tiberius his p. 268 ſpirit may not be found in any of our Rulers, left it prove their ruine, as it did his; and that where ever it is, it may be detected, loathed, and ejected, that ſo neither the State, nor ſoules may be ruin’d by it, &c.

’Tis said of Tiberius, that whilst Augustus ruled, he was no ways tainted in his reputation; and that whilst Drusus and Germanicus were alive, he feigned those virtues which he had not, to maintain a good opinion of himself in the hearts of the people; but after he had got himself out of the reach of contradiction, and controlment, there was no fact in which he was not faulty, no crime to which he was not accessary. My prayer shall be, that Tiberius his spirit may not be found in any of our rulers, lest it prove their ruin, as it did his; and that where ever it is, it may be detected, loathed, and ejected, that so neither the state, nor souls may be ruined by it, etc‸.

The third Remedy againſt this Device615 of Satan, is, ſolemnly to dwell upon thoſe dreadfull curſes, and woes that are from heaven denounced againſt ſelfe-ſeekers. Woe unto them that joyne616 houſe to houſe, that lay field to field, till there be no place, that they may be placed alone in the midſt of the earth. So Habakkuk,617 Wo to him that increaſeth that which is not his, and to him that ladeth himſelfe with thick clay. Woe to him that coveteth an evill covetouſneſſe to his houſe, that hee may ſet his neſt on high, that he may be delivered from the power of evill. Thou haſt conſulted ſhame to thy houſe by cutting off many people, and haſt ſinned againſt thy ſoule. For the ſtone ſhall cry out of the wall, and the beame out of the timber ſhall anſwer it. Woe to him that buildeth a Towne with blood, and ſtabliſheth a City by iniquity. The materialls of the houſe built up by oppreſſion, ſhall come as joynt-witneſſes; The ſtones of the wall ſhall cry, Lord, we were built up by blood and violence; and the beam ſhall anſwer, True Lord, even ſo it is; The ſtones ſhall cry p. 269 vengeance Lord upon theſe ſelf-ſeekers, and the beame ſhall anſwer, wo to him, becauſe he built his houſe with blood. So Iſaiah, Woe unto them that decree unrighteous decrees, and that write grievouſneſſe which they have preſcribed. To turne aſide the needy from judgement, and to take away the right from the poore of my people; that widdowes may be their prey, and that they may rob the fatherleſſe. So Amos, Wo618 unto them that are at eaſe in Zion, and truſt in the mountaine of Samaria, which are named chiefe of the Nations, to whom the houſe of Iſrael came. That put far away the evill day, and cauſe the ſeate of violence to come neer. That lie upon beds of Ivory, and ſtretch themſelves upon their couches, and eate the Lambs out of the flock, and the Calves out of the midſt of the ſtall. That drinke wine in bowles, and annoint themſelves with the chiefe oyntments, but they are not grieved for the afflictions of Joſeph. So Micah, woe to them that deviſe iniquity,619 and worke evill upon their beds: when the morning is light they practiſe it, becauſe it is in the power of their hand. And they covet fields, and take them by violence, and houſes, and take them away: ſo they oppreſſe a man and his houſe, even a man and his heritage.

  1. 615. 3 Remedy. [dropped from the edition]
  2. 616. Iſa. 5. 8.
  3. 617. Hab. 6. 9, 10, 11, 12. Craſſus a very rich Roman, and a great ſelf-ſeeker, for greedy deſire of Gold, he managed war againſt the Parthians, by whom both he & 30000. Romans were ſlain: and becauſe the Barbarians conjectured that he made this aſſault upon them for their gold; therfore they melted gold, & poured it into his dead body, ſaying (ſatura de auro) ſatiſfie thy ſelfe with gold. Iſa. 15. 1, 2.
  4. 618. Amos 6. 1. 7.
  5. 619. Mica 2. 1, 2. Tacitus the Roman Emperours word was (fibi bonus aliis malus) he that is too much for himſelfe, failes to be good to others.

The third remedy against this device of Satan, is, solemnly to dwell upon those dreadful curses, and woes that are from heaven denounced against self-seekers. Woe unto them that join474 house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the earth. So Habakkuk,475 Woe to him that increaseth that which is not his, and to him that ladeth himself with thick clay. Woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil. Thou hast consulted shame to thy house by cutting off many people, and hast sinned against thy soul. For the stone shall cry out of the wall, and the beam out of the timber shall answer it. Woe to him that buildeth a Town with blood, and stablisheth a city by iniquity. The materials of the house built up by oppression, shall come as joint-witnesses; The stones of the wall shall cry, Lord, we were built up by blood and violence; and the beam shall answer, True Lord, even so it is; The stones shall cry vengeance Lord upon these self-seekers, and the beam shall answer, woe to him, because he built his house with blood. So Isaiah, Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. To turn aside the needy from judgment, and to take away the right from the poor of my people; that widows may be their prey, and that they may rob the fatherless. So Amos, Woe476 unto them that are at ease in Zion, and trust in the mountain of Samaria, which are named chief of the nations, to whom the house of Israel came. That put far away the evil day, and cause the seat of violence to come near. That lie upon beds of Ivory, and stretch themselves upon their couches, and eat the Lambs out of the flock, and the Calves out of the midst of the stall. That drink wine in bowls, and anoint themselves with the chief ointments, but they are not grieved for the afflictions of Joseph. So Micah, woe to them that devise iniquity,477 and work evil upon their beds: when the morning is light they practise it, because it is in the power of their hand. And they covet fields, and take them by violence, and houses, and take them away: so they oppress a man and his house, even a man and his heritage.

  1. 474. Isa‸ 5:‸8.
  2. 475. Hab 2:‸6, 9, 10, 11, 12. Crassus a very rich Roman, and a great self-seeker, for greedy desire of Gold, he managed war against the Parthians, by whom both he and 30000‸ Romans were slain: and because the Barbarians conjectured that he made this assault upon them for their gold; therefore they melted gold, and poured it into his dead body, saying (satura te auro) satisfy thy self with gold. Isa 10:‸1, 2.
  3. 476. Amos 6:1, 3–6. ‸
  4. 477. Mic 2:‸1, 2. Tacitus the Roman Emperor’s word was (sibi bonus aliis malus) he that is too much for himself, fails to be good to others.

By theſe Scriptures, you ſee, that ſelfe-ſeekers labour like a woman in p. 270 travell, but their birth proves their death, their pleaſure their paine; their comfort, their torment; their glory, their ſhame; their exaltation, their deſolation. Loſſe, diſgrace, trouble, and ſhame, vexation and confuſion will be the certaine portion of ſelfeſeekers. When the Tartarians had taken in battell the Duke of Muſcovia, they made a cup of his skull, with this inſcription, All covet, all looſe.

By these Scriptures, you see, that self-seekers labour like a woman in travail, but their birth proves their death, their pleasure their pain; their comfort, their torment; their glory, their shame; their exaltation, their desolation. Loss, disgrace, trouble, and shame, vexation and confusion will be the certain portion of self-seekers. When the Tartarians had taken in battle the duke of Muscovia, they made a cup of his skull, with this inscription, All covet, all lose.

The fourth Remedie againſt this device620 of Satan, is, ſolemnly to conſider, that ſelf-ſeekers are ſelfe-looſers, and621 ſelf-deſtroyers. Abſolom and Judas ſeek themſelves, and hang themſelves. Saul ſeeks himſelf, and kills himſelf; Ahab ſeeks himſelf, and looſes himſelfe, his Crown and Kingdome. Pharaoh ſeeks himſelf, and overthrows himſelfe and his mighty Army in the red ſea. Cain ſought himſelfe, and ſlew two at once, his brother, and his own ſoul. Gehazi ſought change of rayment, but God changed his rayment into a leprous skin. Haman ſought himſelf, and loſt himſelfe. The Princes and the Preſidents ſought themſelves (in the ruine of Daniel) but ruin’d themſelves, their wives and children. That which ſelfeſeekers think ſhould be a ſtaffe to ſupport them, becomes (by the hand of

  1. 620. 4 Remedie. [dropped from the edition]
  2. 621. Adam ſeeks himſelfe, and looſes himſelf, Paradiſe, and that bleſſed Image that God had ſtamp’t upon him. Lot ſeeks himſelf, Gen. 13. 10, 11. and looſes himſelf, and his goods, &c. Peter ſeeks to ſave himſelfe, and miſerably looſe himſelf. Hezekiah in the buſineſſe of the Ambaſſadours ſeeks himſelf, and looſes himſelf, and his life too, had not God ſaved him by a Miracle.

The fourth remedy against this device of Satan, is, solemnly to consider, that self-seekers are self-losers, and478 self-destroyers. Absalom and Judas seek themselves, and hang themselves. Saul seeks himself, and kills himself; Ahab seeks himself, and loses himself, his crown and kingdom. Pharaoh seeks himself, and overthrows himself and his mighty army in the red sea. Cain sought himself, and slew two at once, his brother, and his own soul. Gehazi sought change of raiment, but God changed his raiment into a leprous skin. Haman sought himself, and lost himself. The princes and the presidents sought themselves (in the ruin of Daniel) but ruined themselves, their wives and children. That which self-seekers think should be a staff to support them, becomes (by the hand of‸

  1. 478. Adam seeks himself, and loses himself, Paradise, and that blessed Image that God had stamped upon him. Lot seeks himself, Gen‸ 13:‸10, 11‸ and loses himself, and his goods, etc‸. Peter seeks to save himself, and miserably loses himself. Hezekiah in the business of the Ambassadors seeks himself, and loses himself, and his life too, had not God saved him by a Miracle.

Juſtice) an iron rod to break them; that which they would have as ſprings to refreſh them, becomes a gulf utterly to conſume them; the croſſes of ſelfeſeekers ſhall alwayes exceed their mercies, their paine, their pleaſure, their torments, their comforts; every ſelfeſeeker is a ſelfe-tormenter, a ſelfe-deſtroyer; he carries a hell, an executioner in his own boſome, &c.

↩ runs on

Justice) an iron rod to break them; that which they would have as springs to refresh them, becomes a gulf utterly to consume them; the crosses of self-seekers shall always exceed their mercies, their pain, their pleasure, their torments, their comforts; every self-seeker is a self-tormenter, a self-destroyer; he carries a hell, an executioner in his own bosom, etc‸.

The fifth Remedy againſt this Device622 of Satan, is, to dwell much upon the famous examples of thoſe worthy Saints that have denyed themſelves, and prefer’d the publick good before their owne particular advantage: As Moſes; And the Lord ſaid unto Moſes, let me alone that I may deſtroye them, and blot out their name from under Heaven, and I will make of thee a Nation mightter, and greater then they; oh! but this offer would not623 take with Moſes, he being a man of a brave publique ſpirit, is hot in his deſires and prayers that the people might be ſpared and pardoned; ſaith he, pardon I beſeech thee the iniquity of this people, according unto the greatneſſe of thy mercy, and as thou haſt forgiven this people from Egypt untill now. And the Lord ſaid, I have pardoned according to thy word. Ah! ſhould God make ſuch an offer to many that write themſelves Moſes, and are called p. 272 by many, Moſes, I am afraid they would prefer their own advantage above the624 publique good; they would not care what become of the people, ſo they and theirs might be made great and glorious in the world; they would not care ſo they might have a Babell built for them, though it was upon the aſhes, and ruine of the people; baſer ſpirits then theſe are not in hell, no, not in hell, and I am ſure there are no ſuch ſpirits in Heaven; ſuch mens hearts and principles muſt be chang’d, or they wil be undone for ever. Nehemiah was a625 choice ſoule, a man of a brave publick ſpirit, a man that ſpent his time, his ſtrength, and his eſtate for the good and eaſe of his people. Moreover (ſaith he) from the time that I was appointed to be their Governour in the Land of Judah, from the twentieth yeer, even unto the two and thirtieth yeare of Artaxerxes the King, that is, twelve yeares; I and my brethren have not eaten the bread of the Governour. Yea, alſo I continued in the worke of this wall, neither bought we any land, and all my ſervants were gathered thither unto the worke. Moreover, there were at my table an hundred and fifty of the Jewes and Rulers, beſides thoſe that came unto us from among the Heathen that are about us. Now that which was prepared for me daily, was p. 273 one Oxe, and ſixe choice ſheep: alſo fowles were prepared for me, and once in ten dayes ſtore of all ſorts of wine; yet for all this required not I the bread of the Governour, becauſe the bondage was heavy upon the people. Thinke upon me, my God, for good, according to all that I have done for this people. So Daniel was a man of a brave publick ſpirit; Then the Preſidents and Princes626 ſought to finde occaſion againſt Daniel, concerning the Kingdome, but they could finde no occaſion nor fault, for as much as he was faithfull, neither was there any errour, or fault found in him. Then ſaid theſe men, we ſhall not finde any occaſion againſt this Daniel, except we finde it againſt him, concerning the law of his God.

  1. 622. 5 Remedy. [dropped from the edition]
  2. 623. ‘Tis good to be of his opinion & mind, who was rather willing to beautifie Italy then his own houſe.
  3. 624. The Antients were wont to place the Statues of their Princes by their fountains, intimating they were (or at leaſt ſhould be) fountains of the publick good.
  4. 625. A certaine great Emperour coming into Egypt, to ſhew the zeal he had for the publick good, ſaith to the Aegyptians, draw from me as from your river Nilus.
  5. 626. The Counſellor ſaith a Stateſ-man ſhould be thus tripartited, his will to God, his love to his Maſter, his heart to his Countrey, his ſecret to his friend, his time to buſiſineſſe.

The fifth remedy against this device of Satan, is, to dwell much upon the famous examples of those worthy saints that have denied themselves, and preferred the public good before their own particular advantage: As Moses; And the Lord said unto Moses, let me alone that I may destroy them, and blot out their name from under heaven, and I will make of thee a nation mightier, and greater than they; oh! but this offer would not479 take with Moses, he being a man of a brave public spirit, is hot in his desires and prayers that the people might be spared and pardoned; saith he, pardon I beseech thee the iniquity of this people, according unto the greatness of thy mercy, and as thou hast forgiven this people from Egypt until now. And the Lord said, I have pardoned according to thy word. Ah! should God make such an offer to many that write themselves Moses, and are called by many, Moses, I am afraid they would prefer their own advantage above the480 public good; they would not care what become of the people, so they and theirs might be made great and glorious in the world; they would not care so they might have a Babel built for them, though it was upon the ashes, and ruin of the people; baser spirits than these are not in hell, no, not in hell, and I am sure there are no such spirits in heaven; such men’s hearts and principles must be changed, or they will be undone for ever. Nehemiah was a481 choice soul, a man of a brave public spirit, a man that spent his time, his strength, and his estate for the good and ease of his people. Moreover (saith he) from the time that I was appointed to be their Governor in the land of Judah, from the twentieth year, even unto the two and thirtieth year of Artaxerxes the King, that is, twelve years; I and my brethren have not eaten the bread of the Governor. Yea, also I continued in the work of this wall, neither bought we any land, and all my servants were gathered thither unto the work. Moreover, there were at my table an hundred and fifty of the Jews and rulers, besides those that came unto us from among the heathen that are about us. Now that which was prepared for me daily, was one Ox, and six choice sheep: also fowls were prepared for me, and once in ten days store of all sorts of wine; yet for all this required not I the bread of the Governor, because the bondage was heavy upon the people. Think upon me, my God, for good, according to all that I have done for this people. So Daniel was a man of a brave public spirit; Then the presidents and princes482 sought to find occasion against Daniel, concerning the kingdom, but they could find no occasion nor fault, for as much as he was faithful, neither was there any error, or fault found in him. Then said these men, we shall not find any occasion against this Daniel, except we find it against him, concerning the law of his God.

  1. 479. ’Tis good to be of his opinion and mind, who was rather willing to beautify Italy than his own house.
  2. 480. The Ancients were wont to place the Statues of their Princes by their fountains, intimating they were (or at least should be) fountains of the public good.
  3. 481. A certain great Emperor coming into Egypt, to show the zeal he had for the public good, saith to the Aegyptians, draw from me as from your river Nilus.
  4. 482. The Counsellor saith a States-man should be thus tripartited, his will to God, his love to his Master, his heart to his Country, his secret to his friend, his time to business.

Chriſt had a publick ſpirit, hee laid out himſelfe, and laid down himſelfe for a publick good. Oh! never leave looking and meditating upon theſe precious and ſweet examples, till your ſoules are quickned, and raiſed up, to act for the publick good, more then for your owne particular advantage; many627 Heathens have been excellent at this. Macrobius writes of Auguſtus Caeſar (in whoſe time Chriſt was borne) that hee carried ſuch an entire and fatherly affection to the Common-wealth, that he called it (filiam ſuam) his own daughter, and therefore refuſed to be called p. 274 (Dominus) the Lord or Maſter of his Countrey, and would only be called (pater patriae) Father of his Countrey, becauſe he governed it not by feare (per timorem ſed per amorem) but by love; the Senate and the people of Rome joyntly ſaluting him, by the name of (pater patriae) Father of his Countrey. The people very much lamented his death, uſing that ſpeech, Would hee had628 never been borne, or never dyed. So Marcus Regulus, to ſave his Countrey from ruine, expoſed himſelfe to the greateſt ſufferings that the malice and rage of his Enemies could inflict. So Titus and Ariſtides, and many others have been famous for their preferring the publick good above their own advantage. My prayer is, and ſhall be, that all our Rulers may be ſo ſpirited by God, that they may be willing to be any thing, to be nothing, to deny themſelves, and to trample their ſinfull ſelves under feet, in order to the honour of God, and a publick good, that ſo neither Saints nor Heathens may be witneſſes againſt them in that day, wherein the hearts & practiſes of all the Rulers in the world ſhall be open, and bare before him that ſhall judge the world in Righteouſneſs, and Judgment, &c.

  1. 627. Solomons Tribunall was underpropt with Lions, to ſhew what ſpirit, and mettall a Magiſtrate ſhould be made of.
  2. 628. Ʋtinam aut non naſceretur, aut non moreretur.

Christ had a public spirit, he laid out himself, and laid down himself for a public good. Oh! never leave looking and meditating upon these precious and sweet examples, till your souls are quickened, and raised up, to act for the public good, more than for your own particular advantage; many483 heathens have been excellent at this. Macrobius writes of Augustus Caesar (in whose time Christ was born) that he carried such an entire and fatherly affection to the common-wealth, that he called it (filiam suam) his own daughter, and therefore refused to be called (Dominus) the Lord or master of his country, and would only be called (pater patriae) Father of his country, because he governed it not by fear (per timorem sed per amorem) but by love; the senate and the people of Rome jointly saluting him, by the name of (pater patriae) Father of his country. The people very much lamented his death, using that speech, Would he had484 never been born, or never died. So Marcus Regulus, to save his country from ruin, exposed himself to the greatest sufferings that the malice and rage of his enemies could inflict. So Titus and Aristides, and many others have been famous for their preferring the public good above their own advantage. My prayer is, and shall be, that all our rulers may be so spirited by God, that they may be willing to be any thing, to be nothing, to deny themselves, and to trample their sinful selves under feet, in order to the honour of God, and a public good, that so neither saints nor heathens may be witnesses against them in that day, wherein the hearts and practices of all the rulers in the world shall be open, and bare before him that shall judge the world in righteousness, and judgment, etc‸.

  1. 483. Solomon’s Tribunal was underpropped with Lions, to show what spirit, and mettle a Magistrate should be made of.
  2. 484. Utinam aut non nasceretur, aut non moreretur.

The ſixth Remedy againſt this Device629 p. 275 of Satan, is, ſeriouſly to conſider, that ſelf is a great let to divine things, therefore the Prophets and Apoſtles were uſually carried out of themſelves, when they had the cleareſt, choiſeſt, higheſt, and moſt glorious viſions. Self-ſeeking blinds the ſoul, that it cannot ſee a beauty in Chriſt, nor an excellency in holineſs; it diſtempers the palate, that a man cannot taſte ſweetneſſe in the word of God, nor in the ways of God, nor in the ſociety of the people of God; it ſhuts the hand againſt all the ſoule-enriching offers of Chriſt; it hardens the heart aganſt all the knocks and entreaties of Chriſt; it makes the ſoul as an empty vine, and as a barren wilderneſſe. Iſrael is an empty630 vine, he brings forth fruit to himſelf. There is nothing that ſpeaks a man to be more empty, and void of God, Chriſt, and grace, then ſelf-ſeeking. The Phariſees631 were great ſelf-ſeekers, & great undervaluers of Chriſt his word & ſpirit. There is not a greater hindrance to all the duties of piety, then ſelf-ſeeking; oh! this is that that keeps many a ſoule from looking after God, and the precious things of eternity; they cannot waite on GOD, nor act for God, nor abide in thoſe ways wherein they might meete with God, by reaſon of ſelfe; ſelf-ſeeking is that which puts many a p. 276 man upon neglecting, and ſlighting the things of his peace; ſelf-ſeekers will neither go into Heaven themſelves, nor ſuffer others to enter, that are ready to take the Kingdome by violence, as you may ſee in the Scribes and Phariſees. Oh! but a gracious ſpirit is acted quite otherwayes, as you may ſee in that ſweet Scripture, Cant. 7. 13. At our gates are all manner of pleaſant fruits, new632 and old, which I have laid up for thee oh my beloved. All the Church hath and is, is633 only for him; let others beare fruit to themſelves, and lay up for themſelves; gracious ſpirits will hide for Chriſt, and lay up for Chriſt; all the divine indeavours, and productions of Saints fall into Gods boſome, and empty themſelves into his lap. As Chriſt layes up his merits for them, his graces for them, his comforts for them, his Crown for them: ſo they lay up all their fruits, and all their loves, all their graces, and634 all their experience, and all their ſervices, only for him, who is the ſoule of their comforts, and the crown, and top of all their royalty, and glory, &c.

  1. 629. 6 Remedie. [dropped from the edition]
  2. 630. Hoſea 10. 1.
  3. 631. Selfe-ſeekers with Eſau, prefer a meſſe of pottage above thair birth-right, and with the men of Shechem, eſteem the bramble above the Vine, the Olive, and the figtree, yea empty things above a full Chriſt▪ & baſe things above a glorious Chriſt.
  4. 632. Cant. 7. 13.
  5. 633. The Saints Motto is, Propter te, Domine, propter te.
  6. 634. The Saints Motto is, non nobis Domine.

The sixth remedy against this device of Satan, is, seriously to consider, that self is a great let to divine things, therefore the prophets and apostles were usually carried out of themselves, when they had the clearest, choicest, highest, and most glorious visions. Self-seeking blinds the soul, that it cannot see a beauty in Christ, nor an excellency in holiness; it distempers the palate, that a man cannot taste sweetness in the word of God, nor in the ways of God, nor in the society of the people of God; it shuts the hand against all the soul-enriching offers of Christ; it hardens the heart against all the knocks and entreaties of Christ; it makes the soul as an empty vine, and as a barren wilderness. Israel is an empty485 vine, he brings forth fruit to himself. There is nothing that speaks a man to be more empty, and void of God, Christ, and grace, than self-seeking. The Pharisees486 were great self-seekers, and great undervaluers of Christ his word and spirit. There is not a greater hindrance to all the duties of piety, than self-seeking; oh! this is that that keeps many a soul from looking after God, and the precious things of eternity; they cannot wait on GOD, nor act for God, nor abide in those ways wherein they might meet with God, by reason of self; self-seeking is that which puts many a man upon neglecting, and slighting the things of his peace; self-seekers will neither go into heaven themselves, nor suffer others to enter, that are ready to take the kingdom by violence, as you may see in the scribes and Pharisees. Oh! but a gracious spirit is acted quite otherwise, as you may see in that sweet Scripture, Song 7:‸13. At our gates are all manner of pleasant fruits, new487 and old, which I have laid up for thee oh my beloved. All the church hath and is, is488 only for him; let others bear fruit to themselves, and lay up for themselves; gracious spirits will hide for Christ, and lay up for Christ; all the divine endeavours, and productions of saints fall into God’s bosom, and empty themselves into his lap. As Christ lays up his merits for them, his graces for them, his comforts for them, his crown for them: so they lay up all their fruits, and all their loves, all their graces, and489 all their experience, and all their services, only for him, who is the soul of their comforts, and the crown, and top of all their royalty, and glory, etc‸.

  1. 485. Hos 10:‸1.
  2. 486. Self-seekers with Esau, prefer a mess of pottage above their birth-right, and with the men of Shechem, esteem the bramble above the Vine, the Olive, and the figtree, yea empty things above a full Christ, and base things above a glorious Christ.
  3. 487. Song 7:‸13.
  4. 488. The Saints’ Motto is, Propter te, Domine, propter te.
  5. 489. The Saints’ Motto is, non nobis Domine.