own commodity: it is self and not God that ruleth them, and that they do all this for. Seem but to be their enemy, and touch their self-interest, and cross them in their commodity, that they may serve thee for nothing, and then see who will serve thee.' This was the boast of satan against the saints of the Most High, which hypocrites that encouraged him hereto would have fulfilled; and which God doth glory in confuting; and therefore he gives the devil leave to try Job in this point, and putteth all that he hath into his power; ver. 12. And when satan by this succeeded not, he yet boasteth that if he might but touch him more nearly in his self-interest, he doubted not to prevail. "Skin for skin, yea all that a man hath will he give for his life: put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face;" Job ii. 4, 5. This confidence had satan, even against such a servant of the Lord, "That there was none like him in the earth, a perfect and upright man, that feared God and eschewed evil;" Job i. 8. And though the power of grace in Job did shame the boasts of satan, yet how frequently doth he prevail with men that seem religious? How truly may we say of many among us, 'Now they seem godly, but let the times turn, and godliness undo them in the world, and then see whether they will be godly. Now they seem faithful to their pastors and brethren; but give them a sufficient reward, and see whether they will not play the Judas. Now they seem peaceable, humble men; but touch them in their self-interest, cross them in their commodity or reputation by an injury, yea, or by justice, or necessary reproof, and then see what they will prove.' O that the devil could not truly boast of thousands that by a few foul words, or by crossing their self-willedness, he can make them speak evil of their neighbours, and fill them with malice and bitterness against their truest friends! O where are the men that maintain their love, and meekness, and concord any longer than they are pleased, and their wills and interests are complied with, or not much contradicted? Besides what I have more largely spoken of this common master, sin, in the following discourse, take notice here of a few of the discoveries of it. 1. Observe but the striving there is for command and dignity, and riches, and this even among professors of religion, and judge by this whether they are self-denying men. Who is it for but themselves that men make such a stir, for offices and honours, and places of superiority? Surely if it were for the good of others, they would not be so eager and so forward. We cannot perceive that their charity is so hot, as to make them so ambitious to be serviceable to their brethren. If that be it, let them keep their service till it be desired or much needed, and not be so eager to do men good against their wills, and without necessity. As Greg. Mag. saith of the ministry, Si non ad elationis culpam, sed ad utilitatem adipisci desiderat, prius vires suas cum eo quidem subiturus onere metiatur; ut et impar abstineat, et ad id cum metu cui se sufficere existimat accedat.' Men use not to be ambitious of duty or trouble. He that desireth government ultimately and principally for himself, desireth tyranny, and not a lawful government, whose ultimate end is the common good. And will not the wrath of the King of Kings be kindled without so much ado, or hell be purchased at cheaper rates, than all the contrivance, cares and hazards that ambitious men do draw upon themselves? O ambitio, (inquit Bernardus) ambientium crux, quomodo omnes torques? Omnibus places, nil acrius cruciat, nil molestius inquietat, nil tamen apud miseros mortales celebrius negotiis ejus.' Wonderful! that such abundant warning tameth not these proud, aspiring minds! They set up or admired them but yesterday, whom they see taken down or despised today, and see their honour turned to scorn, and yet they imitate their folly! They see the sordid relics of the most renowned conquerors and princes levelled with the dirt; and yet they have not the wit to take warning, and humble themselves that they may be exalted! They know how death will shortly use them, and read of the terrors that pride and ambition bring men to; but all this doth not bring them to their wits. When death itself comes, then they are as sneaking, shrinking worms as any; and the worm of ambition that fed upon their hearts in their prosperity, doth breed a gnawing worm in their consciences, which will torment them everlastingly. But, (ut Juvenal,) Mors sola fatetur, Quantula sunt hominum corpuscula.----' This Ærugo mentis,' as Ambrose calls it, and 'regnandi dira cupido,' (ut Virgil,) doth keep men from knowing what they know, and denieth them the use of their understandings. All former professions are forgotten; repentings are repented of; the best parts are corrupted and sold to the devil (as truly, as witches sell themselves, though not so grossly), and men are any thing that self would have them be, where the humour of ambition doth prevail, and this secret poison insinuateth itself into the mind: this 'subtile malum (ut Bernard) secretum virus, pestis occulta, doli artifex, mater hypocrisis, livoris parens, vitiorum origo, tinea sanctitatis, excæcatrix cordium, ex remediis morbos creans, ex medicina languorem generans.' The God of vengeance that abhorreth the proud, and beholdeth them afar off, and that did cast aspirers out of paradise, will shortly take these gallants down, and lay them low enough, and make them wish they had denied themselves. 2. Observe but men's desire of applause, and their great impatience of dispraise, and judge by this of their self-denial. Who is it that is angry with those that praise them, yea, though they exceed their bounds, and ascribe more to them than is due? Saith Seneca, Si invenimus qui nos bonos viros dicat, qui prudentes, qui sanctos, non sumus modica laudatione contenti; quicquid in nos adulatio sine pudore congessit, tanquam debitum prehendimus: optimos nos esse, sapientissimosque affirmantibus assentimus, quam sciamus illos sæpe multa mentiri. Adea quoque indulgemus nobis, ut laudari velimus in id, cui contraria maxime facimus.' Even proud men would be praised for humility, and covetous men for liberality, and fools for wisdom, and ignorant men for learning, and treacherous hypocrites for sincerity and plain honesty; and few of the best do heartily distaste their own commendations, or refuse any thing that is offered them, though beyond desert. But if they think they are lightly or hardly thought of, or hear of any that speak against them, or dishonour them in the eyes of men, you shall see how little they can deny themselves. O how the hearts of many that seemed godly men, will swell against them that speak to their disparagement! What uncharitable, unchristian deportment, will a little injury produce! What bitter words! What estrangedness, and division, if not plain hatred, and reviling, and revenge! Yea, it were well (in comparison) if a due reproof, from neighbours or from ministers (that are bound to do it by the Lord) would not draw forth this secret venom, and shew the world the scarcity of self-denial. Let others speak never so well of God, and of all good men, and be never so faithful and serviceable in the church, yet if they do but speak ill of them (though it is like deservedly and justly), these selfish men cannot abide them. By this you may perceive what interest is strongest with them; were they carried up from themselves by the love of God, they would delight to hear the praise of God, and of their brethren, and be afraid to hear their own; and say from their hearts, "Not unto us, O Lord, not unto us, but to thy name be the glory;" Psal. cxv. 1. To praise another may be our gain (in the discharge of a duty, and exercise of love); but to be praised ourselves, is usually our danger. Pride needeth no such fuel or bellows. 'Non laudato, sed laudantibus prodest,' saith Augustin. Esse humilem est nolle laudari in se: qui in se laudari appetit, superbus esse convincitur.' Idem. It is the expectation of these proud and selfish men, that tempteth men to the odious art of flattery, when they find it is the way to please. And when one is flattering, and the other pleased with it, what a foolish and sordid employment have they? Et Vani sunt qui laudantur, et mendaces qui laudant,' saith Augustin. It is God to whom the praise is due, whom we know we cannot praise too much, whose praises we should love to speak and hear. In laude Dei est securitas laudis; ut laudator non timet, ne de laudato erubescat,' saith Augustin. We may boldly praise him, of whom we are sure we never need to be ashamed. It is God in his servants that we must praise, and it is only his interest in our own praise, that we must regard. 3. Observe but upon what account it is that most men's affections are carried to, or against their neighbours, and then judge by this of their self-denial. Even men that would be accounted godly, do love or hate men according as their self-interest commandeth them, more than according to the interest of Christ. Let a man be never so eminent in holiness, and never so useful and serviceable in the church, and one that hath proved faithful in the greatest trials, if he do but oppose a selfish man, and be thought by him to be against him, he hateth him at the heart, or hath as base, contemptuous thoughts of him, as malice can suggest. He can as easily nullify all his graces, and magnify his smallest infirmities into a swarm of crimes, by a censorious mind and a slanderous tongue, as if virtue and vice received their form and denominations from the respect of men's minds and ways to him; and all men were so far good or evil, as they please him, or displease him; and he expects that others should esteem men such as he is pleased to describe or call them. Let all the country be the witnesses of a man's upright and holy life, yea, let the multitude of the ungodly themselves be convinced of it, so far as that their consciences are forced to bear witness of him, as Herod did of John, "That he was a just man and a holy" (Mark vi. 20.); yet can the selfish hypocrite that is against him, blot out his uprightness with a word, and make him to be proud, or false, or covetous, or what his malice pleases; yea, make him a hypocrite, as he is indeed himself. No man can be good in their eyes that is against them or if he be acknowledged honest in the main, it is mixed with exceptions and charges enough to make him seem vile, while they confess him honest: and if they acknowledge him a man, they will withal describe him to be plaguy or leprous, that he shall be thought not fit for human converse. Such a man is an honest man (say they); but he is a peevish, humorous, self-conceited fellow.' And why so? Because he is against some opinion or interest of theirs. He is proud, because he presumeth to dissent from them, or reprehend them. He raileth, every time he openeth their errors, or telleth them of their misdoings. He is a liar, if he do but contradict them, and discover their sins, though it be with words of truth and soberness. In a word, no person, no speeches, or writings, no actions can be just, that are against a selfish man. In differences at law, his cause is good, because it is his and his adversary's is always bad, because it is against him. In public differences the side that he is on (that is for him) is always right, let it be never so wrong in the eyes of all impartial men: the cause is good that he is for, (which is always that which seems for him) though it be undoubted treason and perfidious rebellion, accompanied with perjury, murder and oppression: and the cause must be always bad that is against him; and they are the traitors, and rebels, and oppressors that resist him. His own murders are honourable victories, and other men's victories are cruel and barbarous murders. All is naught that is against themselves. They are affected to men according to their self-interest: they judge of them and their ac : |