[1.] Because otherwise it is not our scope ; for an end is not thoroughly intended unless we use the means to obtain it. True wisdom lieth in the intention of a right end, the choice of apt means, and a dexterous and ready prosecution; the whole fabric falleth if one be wanting. If we have good aims, and do not choose right means, that is superstition. Men have direct aims, but they mistake their way ; or if good means, and they refuse to use them, that is sluggishness and spiritual idleness. But when all three concur, a good end, fit means, and a diligent pursuit, that is true wisdom. Some are out in the end ; as they that ' labour for the meat that perisheth,' John vi. 27, or lay out their strength upon that ' which satisfieth not,' Is;i. Iv, 2 ; they lay out all their industrious cares about paltry vanities. Others err in the means, while they seek for happiness in a false religion, and the way they take for their cure is a great part of their disease ; as Judaism, Turcism, and Popery. But the most common error among us is a defect in the pursuit. Men are convinced of better ; they see the right way, but are loath to walk in it. Some decline it wholly, and whilst they talk of heaven, take the way which directly leadeth to hell. Others superficially look after it, and by the by only ; they trouble themselves about many things, but they are but trifles and childish toys in com- parison of what they should be most taken up withal. Heavenly things have some underling respects, but they bring nothing to perfection, but are carried away with the cares of the world and voluptuous living : Luke viii. 14, ' And that which fell among thorns are they who, when they have heard, go forth, and are choked with cares and riches, and pleasures of this life, and bring no fruit to perfection.'
[2.] Because this is a matter of unspeakable importance, which must not be forgotten and left undone for three reasons —
(1.) It is not a business arbitrary, but necessary. One thing is neces- sary. It is not a business that may be done or left undone. No ; it must be done or you are undone for ever. If you lose the crown of glory, you lose yourselves everlastingly ; nothing concerneth you so much. Within a while it will not be a pin to choose what part you have acted in the world, high or low, rich or poor ; as in a choir o£ voices, it is no matter what part we take, bass, or mean, or treble, but whether we sing well.
106 SERMONS UPON PHILIPPIANS IIL [SER. XI.
(2.) It is a business that must principally be regarded : Mat. vi. 33, * But first seek the kingdom of God, and his righteousness.' ' First seek ; ' all other things must give way to it. The apostle saith here, ' This one thing I do ; ' nothing wholly alien or contrary to this must be regarded ; nothing but what keeps a due subordination to this. This is the one •thing you have to mind, that is, the one great thing, to make sure of everlasting life. Therefore progress and growth in holiness must be minded seriously, and above other things.
(3.) This is a business that you must be continually a-doing. Our whole life is but a constant progress in the way to heaven. Every day we take is a step nearer ; yea, every action, morally considered, is a step to heaven or hell. We must always be treasuring up a good foundation : 1 Tim. vi. 19, ' Laying up in store for themselves a good foundation for the time to come, that they may lay hold on eternal life.'
[3.] If it be not made our business, some other baser pursuit will be our business. There are two masters, God and mammon, and they go contrary ways, and require our whole strength : Mat. vi. 24, ' No man can serve two masters ; for either he will hate the one, and love the other, or else he will hold to the one, and despise the other. Ye can- not serve God and mammon.' To serve God is to give up a man's mind, and heart, and whole man, to do what he requireth, and to do nothing in matter of profit, pleasure, and preferment, but what God alloweth him, or in any other thing. To serve mammon is to follow the world as hard as we can, whatever cometh of it. You cannot serve God and your lusts too ; you must make a business of the one or the other. In short, our strength is too small, it will not suffice for every Ihing ; and our time is too short to be divided, therefore the most neces- sary things must be regarded.
Use. Is self-reflection. What is the prize you run for? what is the life of your affections employed about? There are a sort of men whose hearts are upon God and the life to come, and make it their first and chiefest business to seek him and serve him, and whose whole life is but a prepara- tion for the world to come. And there are others who are gaping after worldly greatness, and grati fy ing the desires of the flesh. The world morally considered is divided into two societies ; the one of the devil, the other of God. Some seek their happiness upon earth, others an eternal abode in heaven ; some are pleasing the flesh, others are pleasing God. By nature we are all of the earthly society, but by grace we are of a heavenly extraction, and tend thither. Of which sort are you? What have you been doing in the world, and what is the end and busi- ness for which, and in which, you have laboured until now ? What thing or prize have you had in your view and chase ? Have you lived for the world or for God ? have you spent so many years, and you know not why nor about what you have spent your time? You have been strangely careless and inconsiderate. Certain it is you have not been most for God and most for heaven, for that would more sensibly appear; and religion cannot be your business unless you seriously mind it.