escape*: or, to speak in St. James's words, that if we resist the devil, he will flee from us; and if we draw nigh to God, he will draw nigh to ust. That since we have not an high priest which cannot be touched with the feeling of our infirmities, but one, who was in all points tempted like as we are, we may come boldly through him to the throne of grace, and find help in time of need. But then, as he was tempted without sint, we must imitate, though we cannot equal, him; and really, though not perfectly in this life, conquer sin also: for only to him that overcometh will he grant to sit with him in his throne §. Yet, as the tempter departed from our Lord himself only for a season, we are not to imagine, that he will ever depart wholly from us but may still comfort ourselves, that if we put on the whole armour of God, and wrestle against him as we ought, we shall be able to stand against all his wiles: nay, every attempt to weaken our virtues, shall only prove a wholesome exercise to strengthen and improve them; till at length, having fought the good fight of faith, we shall lay hold on eternal life¶; and not only the angels, who minister to us now assistance in our conflict, shall join with our fellow saints in applauding our victory, but the captain of our salvation** himself acknowledge us openly for his good and faithful soldiers and servants††. Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them who love him‡‡.

SERMON XVIII.

PHIL. II. 21.

For all seek their own, not the things which are Jesus Christ's.

THESE Words contain both an account what the practice of mankind is, and also an intimation what it should be. And therefore, in discoursing upon them, it will be proper,

I. To consider what is meant by seeking our own things.

II. What by seeking the things of Jesus Christ. III. To explain and prove the assertion, that all seek the former, not the latter.

IV. To shew what we are to learn from it.

I. Seeking our own things, is pursuing our own inclinations and fancies, or imagined worldly interests. And many strange fancies people of all ranks indulge. Some never ask themselves, whether the course which they are taking is likely to be for their good: others never slacken it, though from time to time they strongly suspect it is not. Often they adopt, without examination, the opinions of those about them, whom yet they are far from esteeming; and either will not see, that better judges think differently; or do see 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 considerable part, even of the present life: imagine what pleases now, must always please;

and what brings no inconvenience yet, will never bring any. Indeed, usually, it is their principal point, to acquire the things which others wish for, though visibly of no real use; and they are vehement for whatever will make them envied as happy persons, though it produce little else than vexation and guilt. Some will not trust even their own experience against their prepossessions: but force themselves to believe, that the lives which they lead must needs be delightful, though they feel the contrary. Many lose the opportunities, and even the relish, of moderate and rational pleasures, by a wild pursuit of visionary and extravagant ones. Nay, there are some 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 misery. It were much to be wished, that all these were more studious of their interest, even their temporal interest, than they are: it might be one step towards becoming what they ought. But still the most faithful and assiduous worshippers of the world's great idols, applause, advancement, profit, power, entirely mistake, if they hope that any of these things will either secure them lasting enjoyment, or preserve them from acute misery. A little reflection discovers, that happiness consists in somewhat stable 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 strengthen, of wrongness which we cannot set right? Besides that all creatures, as such, are essentially insufficient 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 unsatisfied. Let us therefore look upwards, and consider,

II. The things which are Jesus Christ's: the be nefits 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 suitable disposition by their own strength. But the history of heathenism clearly shews, that no one ever did this; nor probably therefore ever would. The one true God was scarce known. False deities of the worst characters were adored, instead of him, with rites that seldom, if ever, mended their votaries, often corrupted them. The common rules of social life were by no means thoroughly understood; as the shocking custom of exposing children to perish, the barbarous combats of gladiators, the promiscuous and unnatural practices of lewdness, publicly allowed, give dreadful proofs. But the internal virtues of the heart were still less regarded; and they who seemed possessed of them, ascribed the merit wholly to themselves very few said so much as the Pharisee, God, I thank thee, that I am not as other men are: scarce any with the Publican, God be merciful to me a sinner*. Yet how continually are the best of men guilty of faults! But they had hardly any notion of the universal need of repentance, or any name for humility of soul. Forgiveness of injuries was very unsteadily taught: benevolence to enemies lay yet further out of sight. Courage injuriously exercised, patriotism shewn by invading the rights of their

*Luke xviii. 11. 13.

neighbours, and numbers of other splendid sins, passed for heroic excellencies. There was very little hope of future bliss to give men spirit in doing what was right, and less fear of future judgment to deter them from what was wrong. Such were the best instructed nations: and such, or worse, had we been probably now, but for the compassion of Jesus Christ. Indeed without him we should never have known, till too late, how bad our condition was. The real state of mankind, with respect to God, was, in a great measure unknown to them, till he underwent what he did, at once to lay open to us our danger, and to free us from it on most equitable terms. Even the mysterious parts of what he taught for this purpose lead us to reverence the divine wisdom, and think modestly of our own; while the more distinctly intelligible direct us to every thing that is right and fit.

The Gospel hath laid the foundation of our duty in that pleasing and thankful veneration of God, which his creating bounty, his providential care, his redeeming mercy, excite: and which tends to inspire us, with a deep concern for whatever we have done offensive to him, an earnest desire of obeying his commands, an humble sense that we need his assistance, a firm persuasion that he will grant it to us, a cheerful reliance on him for every thing that we want, in regard to this world or the next. This excellent frame of mind must powerfully suppress irregular appetites of sense, immoderate desires of wealth, vain fondness for pomp and pre-eminence, anxious cares about worldly events. And on such love of God Christianity builds its second great commandment, love of our neighbour: a duty, enjoined in a higher degree, and carried to a greater extent though still a reasonable one, in Scripture, than in any other insti