Part 2

The occasion of these words of the Apostle _Paul_, was because of the abuses which were in the Church of _Corinth_. Which abuses arose chiefly through swelling pride, self-love and conceitedness, for although this church was planted by _Paul_ and watered by _Apollos_, and much increased by the Lord; yet the sower of tares was not wanting to stir up evil workers and fleshly minded hypocrites, under a shew of godliness, and with angel-like holiness in appearance, to creep in amongst them to disturb their peace, try their soundness, and prove their constancy. And this the Apostle complains of very often: as first, in their carnal divisions, chap. 1. then in their extolling their eloquent teachers, and despising _Paul_, chap. 4. Then in their offensive going to Law, before the heathen judges, chap. 6. Then in eating things offered to idols, to the destroying of the tender consciences of their brethren, chap. 8. Then in their insatiable love feasts, in the time and place of their church meetings, the rich which could together feed to fulness, despising and contemning the poor, that had not to lay it on as they had, chap. 11. Finally in both the epistles, he very often nippeth them for their pride, and self-love, straitness and censoriousness, so that in the last chapter he willeth them again and again to prove, try and examine themselves, to see whether Christ were in them or not, for howsoever many of them seemed, as thousands do at this day to soar aloft, and go with full sail to Heaven: yet as men that row in boats, set their faces one way, when yet their whole body goeth apace another way: so there are many which set such a face upon religion, and have their mouth full of great swelling words: as if they would even blow open the doors of heaven, despising all humble minded and broken-hearted people, as weak, simple, sottish, &c. when yet notwithstanding, these blusterers, which seem to go so fast, and leave all others behind them, if like these glosing _Corinthians_, they carry affectedly their own glory with them, and seem thus to stand for the glory of God. What do they else but join flesh to spirit, serving not God for nought, but for wages, and so serving their bellies, whose end will be damnation, except a speedy and sound remedy be thought of, which remedy is even that which our Saviour teacheth the rich young gallant, and which _Paul_ here prescribeth, in willing them not to seek their own, but every man another's wealth, which physic is as terrible to carnal professors, as abstinence from drink is to a man that hath the dropsy; and it is a sure note, that a man is sick of this disease of self-love, if this be grievous to him, as appeareth in the man whom Christ bid sell that he had, and he went away very sorrowful, yet surely this vein must be pricked, and this humor let out, else it will spoil all, it will infect both soul and body, yea, and the contagion of it is such (as we shall see anon) as will even hazard the welfare of that society where self seekers and self lovers are.

As God then did direct this Apostle to lay down this brief direction as a remedy for that evil in _Corinth_, so you may think it is by God's special providence, that I am now to speak unto you from this text: and say in your hearts, surely something is amiss this way: let us know it and amend it.

The parts of this text are two. 1. A _Dehortation_. 2. An _Exhortation_. The Dehortation, _Let no man seek his own_. The Exhortation, _But every man another's wealth_.

In handling of which, I will first, open the words. Secondly, gather the doctrine. Thirdly illustrate the doctrine by scriptures, experience and reasons. Fourthly apply the same, to every one his portion.

The proper drift of the Apostle here is not to tax the _Corinthians_, for seeking their own evil ends in evil actions, but for aiming at themselves, and their own benefits in actions lawful, and that appeareth in the former verse, where he saith, _All things are lawful, &c._ viz. all such things as now we speak of, to eat any of God's creatures, offered to idols or not, to feast and be merry together, to shew love and kindness to this or that person, &c. but when by such means we seek ourselves, and have not a charitable loving and reverent regard of others, then they are unexpedient, unprofitable, yea unlawful, and must be forborne, and he that hath not learned to deny himself even the very use of lawful things, when it tendeth to the contempt, reproach, grief, offence and shame of his other brethren and associates, hath learned nothing aright, but is, apparently, a man that seeks himself, and against whom the Apostle here dealeth most properly.

The manner of the speech, may seem as counsel left at liberty: as Mat. 27. 49. And in our ordinary speech, we think they be but weak charges, which are thus delivered, let a man do this, or let him do that. But we must learn the apostle's modesty, and know that whatsoever the terms seem to imply, yet even this and other the like in this epistle, are most absolute charges: as, _Let a man esteem of us, as the ministers of Christ_, _chap._ 41. That is, a man ought so to esteem of us. _Let a man examine himself_, _1 Cor._ 11. 28. That is, as if he said, a man must examine himself. _Let your women keep silence in the churches_, _1 Cor._ 14, 34. that is, they ought so to do.

The meaning then summarily is, as if he said, the bane of all these mischiefs which arise among you is, that men are too cleaving to themselves and their own matters, and disregard and contemn all others: and therefore I charge you, let this self seeking be left off, and turn the stream another way, namely, seek the good of your brethren, please them, honor them, reverence them, for otherwise it will never go well amongst you.

_Obj._ But doth not the Apostle elsewhere say? _That he, which careth not for his own, is worse than an infidel._ 1 _Tim._ 5. 8.

_Ans._ True, but by (own) there, he meaneth properly, a man's kindred, and here by (own) he meaneth properly a man's self.

Secondly, he there especially taxeth such as were negligent in their labors and callings, and so made themselves unable to give relief and entertainment to such poor widows and orphans as were of their own flesh and blood.

Thirdly, be it so, that some man should even neglect his own self, his own wife, children, friends, &c. And give that he had to strangers, that were but some rare vice, in some one unnatural man, and if this vice slay a thousand, self-love slayeth ten thousands.

And this the wisdom of God did well foresee, and hath set no caveats in the scriptures either to tax men, or forewarn them from loving others, neither saith God any where, let no man seek out the good of another, but let no man seek his own, and every where in the scriptures he hath set watch words against self good, self-profit, self-seeking, &c. And thus the sense being cleared, I come to the doctrine.

Doct. 1. _All men are too apt and ready to seek themselves too much, and to prefer their own matters and causes beyond the due and lawful measure, even to excess and offence against God, yea danger of their own souls._

And this is true not only in wicked men which are given over of God to vile lusts, as _Absalom_ in getting favor in his father's court: _Jereboam_, in settling his kingdom fast in _Samaria_, _Ahab_ in vehement seeking _Naboth's_ vineyard, but men, otherwise godly, have through frailty been foiled herein, and many thousands which have a shew of godliness, are lovers of themselves: _David_ was about to seek himself when he was going to kill _Naball_: _Asa_ in putting _Hanani_ in prison: _Josiah_ when he would go to war with _Necho_, against the counsel of God, and reason; _Peter_ when he dissembled about the ceremonies of the law, yea and _Paul_ complains of all his followers (_Timothy_ excepted) that they sought their own too inordinately.

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And why else are these caveats in the scriptures, but to warn the godly that they be not tainted herewith? as, _Look not every man on his own things, but on the things of another: Love seeketh not her own things. Be not desirous of vain glory, &c._ Philip. 2. 4. 1 Cor. 13. 6. Gal. 5. 26.

Yea and doth not experience teach, that even amongst professors of religion, almost all the love and favor that is shewed unto others is with a secret aim at themselves, they will take pains to do a man good, provided that he will take twice so much for them, they will give a penny so as it may advantage them a pound, labor hard so as all the profit may come to themselves, else they are heartless and feeble. The vain and corrupt heart of man cannot better be resembled then by a belly-god, host, or innkeeper which welcometh his guests with smilings, and salutations, and a thousand welcomes, and rejoiceth greatly to have their company to dice, cards, eat, drink, and be merry, but should not the box be paid, the pot be filling, and the money telling, all this while, the epicure's joy would soon be turned into sorrow, and his smiles turned into frowns, and the door set open, and their absence craved: even so men blow the bellows hard, when they have an iron of their own a heating, work hard whilst their own house is in building, dig hard whilst their own garden is in planting, but is it so as the profit must go wholly or partly to others; their hands wax feeble, their hearts wax faint, they grow churlish, and give cross answers, like _Naball_, they are sour, discontent, and nothing will please them. And where is that man to be found, that will disperse abroad, and cast his bread upon the waters, that will lend, looking for nothing again, that will do all duties to other freely and cheerfully in conscience to God, and love unto men, without his close and secret ends or aiming at himself; such a man, out of doubt, is a black swan, a white crow almost, and yet such shall stand before God with boldness at the last day, when others which have sought themselves, though for love of themselves they have sought heaven, yea, and through self-love persuaded themselves they should find it, yet wanting love unto others, they will be found as sounding brass, and as a tinkling cimbal, and whilst they have neglected others, and not cared how others live, so as themselves may fare well, they will be found amongst them, that the Lord will say unto, _I know you not, depart ye cursed into everlasting fire_, Mat. 25. 41. 42.

But that I may not walk in generalities, the particular ways by which men seek their own are these: First, such as are covetous, seek their own by seeking riches, wealth, money, as _Felix_ pretending love unto _Paul_, sent for him often, but it was in hope of money. Many there are who say, _who will shew us any good_, Psal. 4. 7. And pretend religion, as some of the Jews did the keeping of the Sabbath, which yet cried out, when will the Sabbath be done, that we may sell corn, and get gain; if a man can tell how to get gold out of a flint, and silver out of the adamant, no pains shall be spared, no time shall be neglected, for gold is their hope, and the wedge of gold is their confidence, their hearts are set upon the pelf of this world, and for love of it, all things are let slip, even all duties to God or men, they care not how basely they serve, how wretchedly they neglect all others, so as they may get wealth: pinch who will, and wring who will; all times are alike with them, and they run for the bribe and _Gehazie_; and this is the first way that men seek their own.

Now the contrary is seen in _Nehemiah_, who when the people were hard put to it, and the land raw, he took not the duties which were due to him being a magistrate, he bought no land, nor grew rich, for it was no time: but he maintained at his table many of his brethren the Jews, and so spent even his own proper goods. And _Paul_ sought no man's gold nor silver, but though he had authority, yet he took not bread of the churches, but labored with his hands: and why? It was no time to take, some churches were poor and stood in want, as _Thessalonica_, others were in danger to be preyed upon by covetous belly-gods, as _Corinth_: and therefore he saw it no fit time now to take any thing of them.

And indeed here is the difference between a covetous worldling, and an honest thrifty Christian, it is lawful sometimes for men to gather wealth, and grow rich, even as there was a time for _Joseph_ to store up corn, but a godly and sincere Christian will see when this time is, and will not hoard up when he seeth others of his brethren and associates to want, but then is a time, if he have any thing to fetch it out and disperse it, but the covetous gathers goods, he like _Achan_ covets all that he seeth; and neglects no time, but gathers still and holds all fast, and if it were to save the life of his brother, his bags must not be diminished, nor his chests lighted, nor his field set to sale, gather as much as he can, but it's death to diminish the least part of it.

2. The second way by which men seek their own, is when they seek ease, or pleasure, as the _Scribes_ and _Pharisees_, who would not touch the burden with one of their fingers; for there is a generation, which think to have more in this world then _Adam's_ felicity in innocency, being born (as they think) to take their pleasures, and their ease, let the roof of the house drop through, they stir not; let the field be overgrown with weeds, they care not, they must not foul their hand, nor wet their foot, it's enough for them to say, Go you, not let us go, though never so much need; such idle drones, are intollerable in a settled commonwealth, much more in a commonwealth which is but as it were in the bud; of what earth I pray thee art thou made, of any better than the other of the sons of _Adam_? And canst thou see other of thy brethren toil their hearts out, and thou sit idle at home, or takest thy pleasure abroad? Remember the example of _Uriah_, who would not take his ease nor his pleasure, though the King required him, and why? Because his brethren, his associates, better men than himself (as he esteemed them) were under hard labors and conditions, lay in the field in tents, caves, &c.

3. The third way is when men seek their own bellies, as some did in the Apostles' times, which went about with new doctrines and devices, knowing that the people had itching ears, and would easily entertain and willingly feed such novelists, which brought in dissensions, schisms, and contentions, and such were rocks, or pillars in their love-feasts, as _Jude_ speaketh, _ver. 12._ They were shadows in God's service, but when feasting came, then they were substances, then they were in their element. And certainly there are some men which shape even their religion, human state, and all, even as the belly cheer is best, and that they must have, else all heart and life is gone; let all conscience, care of others go, let _Lazarus_ starve at the gate, let _Joseph's_ affliction be increased, they must have their dishes, their dainties, or no content. The contrary was seen in _Nehemiah_, who would not take his large portion allotted to the governor, because he knew it went short with others of his brethren; and _Uriah_ would not receive the King's present, and go banquet with his wife, because he knew the whole host his brethren were fain to snap short in the fields.

And the difference between a temperate good man, and a belly-god is this: A good man will not eat his morsels alone, especially, if he have better than others, but if by God's providence, he have gotten some meat which is better than ordinary, and better than his other brethren, he can have no rest in himself, except he make others partake with him. But a belly-god will slop all in his own throat, yea, though his neighbor come in and behold him eat, yet his griple-gut shameth not to swallow all. And this may be done sometimes, as well in mean fare as in greater dainties, for all countries afford not alike.

4. The fourth way by which men seek their own, is by seeking outward honor, fame and respect with men; as King _Saul_ when he had lost all respect and favor with God, then thought to give content to his heart by being honored before the Elders of the people; and it is wonderful to see how some men are _desirous of vain glory_, _Gal._ 5. 26. And how earnestly they seek praise, favor, and respect with men, and can have no quiet longer than their worldly favor lasteth, and that they will have what dishonor soever come to God, or disgrace unto men, yea, they will disgrace, reproach, and disdain others, to gain honor and advancement to themselves, yea, they will make bold with the Scriptures and Word of God, to wrest and wring, and slight it over for their credit's sake. And let a man mark some men's talk, stories, discourses, &c. and he shall see their whole drift is to extol and set out themselves, and get praise and commendation of men.

Now the contrary was seen in _Paul_, he saith, _He needed no letters of commendations_, 2 Cor. 3. 2. And again, _He is not affected with men's praise_, 1 Cor. 10. 12. And here is indeed the difference between an humble-minded Christian, and a proud self-lover; an humble man often hath praise, as _David_, _Hezekiah_, and _Josiah_, but he seeks it not, he desires it not, he is content to go without it, he loves not the praise of men, for he knows it but froth and vanity: but a proud self-lover, he seeks it still, get it or not get it, and if he get it he is fully satisfied, if he get it not he hangs his head like a bull-rush, and hath no comfort.

5. The fifth way by which men seek their own, is _by seeking to have their wills_; as the wrong doers in _Corinth_, who thought it not enough to do wrong and harm to their brethren, but to have their wills enough of them, drew them before the Heathen magistrates.

And truly some men are so prince-like, or rather Papal, that their very will and word is become a law, and if they have said it, it must be so, else there is no rest or quietness to be had, let never so many reasons be brought to the contrary, it is but fighting with the wind. They are like the obstinate Jews, who when against God's law, and reason, they asked a King, though _Samuel_ shewed them that it would turn in the end to their own smart, yet still held the conclusion, and said, nay, _But we will have a King_, 1 Sam. 8. 19. Thus men are caught by their own words, and insnared by the straitness of their own hearts, and it is death to them not to have their wills, and howsoever sometimes (like _Jezebel_) they are cut short of their purposes, yet self-willed men will strut and swell like _Absalom_, saying neither _good nor bad_, 2 Sam. 13. 22. but hope for the day, and threaten like prophane _Esau_, Gen. 27. 41. Now the contrary is seen in _David_, though a prince, a captain, a warrior, who having said, yea sworn, that he would kill _Nabal_, and all his family that day, yet upon reasonable counsel given, and that by a weak woman, he changed his mind, altered his purpose, and returned, without striking one stroke, an example rare, and worthy imitation; and when men are sick of will, let them think of _David_, it was his grace and honor to go back from his word and practice, when reason came. So was it _Herod's_ disgrace and shame to hold his word and will against reason and conscience, _Math._ 14. 8, 9.

_Quest._ But some men happily will say unto me, It is true, that men seek their own by all these ways, _But what should be the reason and cause of this? that men seek so earnestly themselves, in seeking riches, honor, ease, belly-cheer, will, &c. something there is that carrieth them_.

_Ans._ True, and the reasons and causes are specially these three:

First, pride and high conceitedness, when men overvalue themselves: and this made _Absalom_ to seek his father's kingdom, because he thought himself worthy of it. _2 Sam._ 15. 4. This made _Haman_ so sore vexed, because _Mordecai_ bowed not to him, because he highly valued himself, _Esther_, 3. 5.

And surely that which a man valueth much, he giveth much respect to, and so it is a sure sign that a man loves himself most when he giveth most to himself; and some intolerable proud persons even think all the world is for them, and all their purposes and endeavors shew what a large conceit they have of themselves.

Secondly, want of due consideration and valuation of other men's endowments, abilities and deserts; when men pass those things by, though they have both seen, heard, and felt them; as _Pharaoh's_ butler forgot _Joseph's_ eminency when he was restored to his place, _Gen._ 40. 23. So men used to write their own good actions in brass, but other men's in ashes, never remembering nor considering the pains, labor, good properties, &c. which others have, and so they have no love to them, but only to themselves; as if God had made all other men unreasonable beasts, and them only reasonable men.

Thirdly, want of heavenly conversation, and spiritual eye to behold the glory, greatness, and majesty, and goodness of God; as the Queen of _Sheba_, thought highly of her own glory, wisdom and happiness, till she saw _Solomon's_ wisdom and glory, and then she cried out, not of the happiness of her own servants, but of his servants that stood before him, 1 _Kings_ 10. 7, 8. And verily, if men were conversant courtiers in Heaven, they would cry out with _Paul_, Rom. 11. 33. _Oh the depth of the riches, wisdom, and knowledge of God, &c._ and would be ashamed of their own sinfulness, nakedness and misery; for, as countrymen which never saw the state of cities, nor the glory of courts, admire even their own country Orders: And as the savages here which are clad in skins, and creep in woods and holes, think their own brutish and inhuman life the best, which if they saw and did rightly apprehend the benefit of comely humanity, the sweetness of religion and the service of God, they would even shamefully hide themselves from the eye of all noble Christians. Even so, if men in serious contemplation, by the eye of faith, would behold the glory of God, and what great riches, beauty, fulness, perfection, power, dignity and greatness is in God, they would leave admiring of themselves, and seeking of themselves, and would say with _David, What am I? And what is my father's house? that thou shouldest thus bless me?_ 2 Sam. 7. 18. Yea _What is man? or the son of man that thou so regardest him?_ Psal. 8. 3.

But it is time to come to apply these things more particularly to ourselves, and see what Use is to be made of them: