1. In troublesome times, he that would be at ease and security seeketh great things, and to be unwilling to undergo difficulties and dangers for God's sake is to seek great things for ourselves, for it, argueth a spirit wedded to its own worldly felicity.
2. The same disposition, allowed without check, would carry us further. Every man, as far as he can reach, seeketh his own things. The flesh is wise in its own matters ; at first it aimeth only to things which are within our grasp and reach ; but then still it enlargeth itself, and would have more , and when that is obtained, we would fain be built a story higher in the world in honour and greatness. Now God can interpret the disposition of our hearts. He judgeth of the sin not according to the actual intendment of the sinner, but the intent of the sin. There is Jinis operis, and Jinis operantis. He seeth how far this disposition would carry us. Every one aspireth as high as he can, and then he would be higher. Consider Elisha's speech to Gehazi : 2 Kings v. 26, 'Is it a time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep and oxen, and men-servants and maid-servants ? ' Why, he asked no such Aatter of Naaman ; he asked but a talent of silver and two changes of raiment, 1 Kings v. 22. But the same covetousness and self-seeking would carry him further. The prophet dilateth on the full end of the sin : he tliat was weary of being the prophet's man, and must set up for himself, he must then enlarge himself into a family, and then purchase vintages, and be a great man in Israel. So Baruch seeks great things when troubled at the danger he was in for God's sake.
Fifthly, When these great things are affected, then they are sought after primarily and earnestly ; their most serious and continual en- deavours are after earthly things, tlic ])leasure, honour, and profits of the world. There is an innocent regular self-love, even to the body, which sets the world a-work: Eccles. vi. 7, 'All a man's labour is for the mouth ; ' the support of the body and the bodily state first ; a metonymy of the sulyect, the mouth, for the nourishment put into it ; then a synecdoche, a part for the whole ; food and raiment, the sum of all that he needeth. Now this is put for whole. So Prov. xvi. 20, ' Ho that labouretli, laboureth for himself ; for his mouth craveth it of
484 SERMON UPON JEREMIAH XLY. 5.
liim.' The husbandman laboureth in the earth, the mariner at sea, the shejiherd in the field, the carpenter in the wood, the tradesman in the shop, the scholar at his books ; they all labour for the mouth. There is apparel, lodging necessary ; yet this is the most urgent necessity : a man will sell lodging, clothing, house, land, and all that he hath for his mouth: Gen. xlvii. 15-19, 'Give us bread, for why should we die ? ' And Joseph said, ' Give your cattle,' &c.
But then there presently cometh the faulty self-love, which showeth itself in three things — (1.) Immoderate desires ; (2.) Immoderate en- deavours; (3.) An ill ranking of means and ends.
1. An inordinate desire. In that place quoted, Eccles. vi. 7, 'All a man's labour is for the mouth; yet the appetite is not filled.' The covetous desire of the worldling remaineth still insatiable ; though he hath abundant provision for his necessary wants, yet he toileth still as if he had nothing. The mouth is a narrow portal, the stomach not very large, the whole man not above five foot long ; yet his mind not satisfied, no satisfaction nor contentment in his present state : Phil. iv. 11, 'I have learned in whatsoever state I am, therewith to be content. But godliness with contentment is great gain ; ' ver. 8, ' Having food and raiment, let us be therewith content ; ' Heb. xiii. 5, ' Let your conver- sation be without covetousness, and be content with such things as ye have,' &c. If it were so, we would comply with providence without distraction, or complaining that God hath added grief to our sorrow. But when our wandering desires still covet and crave more, we cannot so well trust ourselves with God, and refer all issues and events to his good providence; and would not grudge and repine against God, and give way to heartless dejection. But when we set our thoughts on great things, we would be maintained at such a rate, and have us and ours thus provided for, then Baruch's complaint will be ours. And there- fore Baruch's reproof must be ours also. We cannot go about our duty with cheerfulness, but are full of fears and troubles ; for it is lusts that breed our disquiet.
2. Immoderate endeavours. Carnal self-love will so wholly engross oui- endeavours, that better cares will be jostled out, and God and heaven will be neglected, the stream of our most industrious thoughts and cares run in another channel. We are bidden to labour for the meat that Ijerisheth not ; and 1 Cor. xv. 58, ' Be steadfast, unmovable, always abounding in the work of the Lord.' We cannot do too much there. But alas ! the lean kine devour the fat ; the only great things are little sought after, but the fancied great things do continually set us a- work , and there appeareth not half that care, not the hundredth-part of care for heaven and the grace of Christ as there is for the pleasures, honours, and profits of the world.