Part 3

_Use 1._ Is it so, that God seeth a proneness in all the sons of _Adam_, to seek themselves too much, and hath given them warnings and watch-words thereof, as we have heard, and doth experience confirm it? Then hence are reproved a number of men, who think they can never shew love enough to themselves, nor seek their own enough, but think all cost, charges, cherishing, praise, honor, &c. too little for them, and no man needeth to say to them, as _Peter_ did to Christ, _favor thy self_; but if they do a little for another man, they account it a great matter, though it be but a morsel of bread, or a single penny; but no varieties of dainties is too good for them, no silk, purple, cloth, or stuff is too good to clothe them, the poor man's idleness and ill husbandry is oft thrown in his dish, but their own carnal delights and fleshy wantonness is never thought upon: and why? Because they think even God and man owes all to them, but they owe nothing to none. Why, thou foolish and besotted man, hath not the Holy Ghost read it in the very face of every son of _Adam_, that he is too apt to seek his own, and art thou wiser than God, to think thou never seekest thine own enough? or dreamest thou that thou art made of other, and better mettle than other men are? Surely, I know no way to escape, having of corruption to thy father, and the worm to thy sister and brother. And if God had any where in all the Scriptures said, love thyself, make much of thyself, provide for one, &c. there were some reason for thee to take up the niggard's proverbs, _Every man for himself, and God for us all; Charity beginneth at home, &c._ But God never taught thee these things; No, they are Satan's positions. Doth God ever commend a man for carnal love of himself? Nay he brands it, and disgraceth it, as _self love, taking thought for the flesh; loving of pleasure, &c._ Rom. 13. 14, 2 Tim. 34.

_Obj._ _It is a point of good natural policy, for a man to care and provide for himself._

_Ans._ Then the most fools have most natural policy, for you see not the greatest drones and novices, either in church, or commonwealth, to be the greatest scratchers and scrapers, and gatherers of riches? Are they not also for the most part, best fed and clad? And live they not most easily? What shall I say? Even hogs, dogs, and brute beasts know their own ease, and can seek that which is good for themselves; and what doth this shifting, progging, and fat feeding which some use, more resemble any thing than the fashion of hogs? And so let it be what natural policy it will.

_Use 2._ If God see this disease of self-love so dangerous in us, then it standeth us all in hand to suspect ourselves, and so to seek out the root of this disease, that it may be cured. If a learned physician, shall see by our countenance and eye, that we have some dangerous disease growing on us, our hearts will smite us, and we will bethink ourselves where the most grief lieth, and how it should come, whether with cold, heat, surfeit, over-flowing of blood, or through grief, melancholy, or any such way, and every man will bestir himself to get rid of it, and will prevent always that which feeds the disease, and cherish all courses that would destroy it.

Now, how much more ought we to bestir ourselves, for this matter of self love, since God himself hath cast all our waters, and felt all our pulses, and pronounceth us all dangerously sick of this disease? Believe it, God cannot lie, nor be deceived; He that made the heart, doth not he know it? Let every man's heart smite him, and let him fall to the examination of himself and see first, whether he love not riches and worldly wealth too much, whether his heart be not too jocund at the coming of it in, and too heavy at the going of it out, for if you find it so there is great danger, if thou canst not buy as if thou possessed not, and use this world as though thou used it not, (_1 Cor._ 7. 30, 31.) thou art sick, and had need to look to it. So, if thou lovest thine ease and pleasure, see whether thou can be content to receive at God's hands evil as well as good, (_Job_ 2. 10.) whether thou have learned as well to abound as to want, (_Phil._ 4. 10.) as well to endure hard labor, as to live at ease; and art as willing to go to the house of mourning as to the house of mirth, (_Eccl._ 7. 6.) for, else, out of doubt, thou lovest thy carnal pleasure and ease too much.

Again, see whether thy heart cannot be as merry, and thy mind as joyful, and thy countenance as cheerful, with coarse fare, with pulse, with bread and water (if God offer thee no better, nor the times afford other) as if thou had the greatest dainties: (_Dan._ 1. 15.) So also whether thou can be content as well with scorns of men, when thou hast done well, as with their praises, so if thou can with comfort and good conscience say, I pass little for man's judgment; whether thou can do thy duty that God requireth, and despise the shame, referring thyself unto God, for if thou be disheartened, discouraged, and weakened in any duty because of men's dispraises, its a sign thou lovest thyself too much.

So for the will, if thou can be content to give way even from that which thou hast said shall be, yea, vowed shall be, when better reason cometh, and hast that reverence of other men, as that when it standeth but upon a matter of will, thou art as willing their wills should stand as thine, and art not sad, churlish, or discontented, (_1 Kings_ 21. 4.) but cheerful in thine heart, though thy will be crossed, it is a good sign, but if not, thou art sick of a self-will, and must purge it out. I the rather press these things, because I see many men both wise and religious, which yet are so tainted with this pestilent self-love, as that it is in them even as a dead fly to the apothecaries' ointment, spoiling the efficacy of all their graces, making their lives uncomfortable to themselves, and unprofitable to others, being neither fit for church nor commonwealth, but have even their very souls in hazard thereby, and therefore who can say too much against it.

It is reported, that there are many men gone to that other plantation in _Virginia_, which, whilst they lived in _England_, seemed very religious, zealous, and conscionable; and have now lost even the sap of grace, and edge to all goodness; and are become mere worldlings. This testimony I believe to be partly true, and amongst many causes of it, this self-love is not the least. It is indeed a matter of some commendation for a man to remove himself out of a thronged place into a wide wilderness; to take in hand so long and dangerous a journey, to be an instrument to carry the Gospel and humanity among the brutish heathen; but there may be many goodly shews and glosses and yet a pad in the straw, men may make a great appearance of respect unto God, and yet but dissemble with him, having their own lusts carrying them: and, out of doubt, men that have taken in hand hither to come, out of discontentment in regard of their estates in _England_; and aiming at great matters here, affecting it to be gentlemen, landed men, or hoping for office, place, dignity, or fleshly liberty; let the shew be what it will, the substance is naught, and that bird of self-love which was hatched at home, if it be not looked to, will eat out the life of all grace and goodness: and though men have escaped the danger of the sea, and that cruel mortality, which swept away so many of our loving friends and brethren; yet except they purge out this self-love, a worse mischief is prepared for them: And who knoweth whether God in mercy have delivered those just men which here departed, from the evils to come; and from unreasonable men, in whom there neither was, nor is, any comfort, but grief, sorrow, affliction, and misery, till they cast out this spawn of self-love.

But I have dwelt too long upon this first part; I come now to the second, which concerns an Exhortation, as I shewed you, in the Division.

_But every man another's wealth._

In direct opposition, he should say, _Let every man seek another's_, but the first part being compared with the latter, and (_seek_) being taken out of the former and put to the latter, and (_wealth_) taken out or rather implied, in the former, the whole sentence is thus resolved, _Let no man seek his own wealth, but let every man seek another's wealth_.

And the word here translated _wealth_, is the same with that in _Rom._ 13. 4, and may not be taken only for riches, as Englishmen commonly understand it, but for all kinds of benefits, favors, comforts either for soul or body; and so here again, as before you must understand an Affirmative Commandment, as the Negative was before: and least any should say, If I may not seek my own good, I may do nothing; Yes saith _Paul_, I'll tell thee, thou shalt seek the good of another, whereas now all thy seeking helps but one, by this means thou shalt help many: and this is further enforced by these two circumstances, (no man) may seek his own, be he rich, learned, wise, &c. _But every man must seek the good of another_.

The point of instruction is taken from the very letter and phrase, viz.

Doct. 2. _A man_ must _seek the good, the wealth, the profit of others._

I say he _must_ seek it, he must seek the comfort, profit and benefit of his neighbor, brother, associate, &c. His own good he need not seek, it will offer itself to him every hour; but the good of others must be sought, a man must not stay from doing good to others till he is sought unto, pulled and hauled, (as it were) like the unjust judge, for every benefit that is first craved, cometh too late. And thus the ancient patriarchs did practice, when the traveller and wayfaring men came by, they did not tarry till they came and asked relief and refreshment, but sat at the gates to watch for such, (_Judges_ 19. 20, 21) and looked in the streets to find them, yea, set open their doors that they might freely and boldly enter in. And howsoever, some may think this too large a practice, since now the world is so full of people, yet I see not but the more people there is, the larger charity ought to be.

But be it so, as a man may neglect, in some sort the general world, yet those to whom he is bound, either in natural, civil, or religious bands, them he must seek how to do them good. A notable example you have in _David_, who, because there was twixt him and _Jonathan_ a band and covenant, therefore he enquired, _Whether there was any left of the house of Saul, to whom he might shew mercy for Jonathan's sake_, 2 Sam. 9.1. So this people of _Corinth_, to whom _Paul_ writeth, they were in a spiritual league and covenant in the _Gospel_, and so were a body. Now for one member in the body to seek himself, and neglect all others were, as if a man should clothe one arm or one leg of his body with gold and purple, and let all the rest of the members go naked. _1 Cor. 12. 27._

Now brethren, I pray you, remember yourselves, and know, that you are not in a retired monastical course, but have given your names and promises one to another and covenanted here to cleave together in the service of God, and the King; What then must you do? May you live as retired hermits? and look after no body? Nay, you must seek still the wealth of one another; and enquire as _David_, how liveth such a man? How is he clad? How is he fed? He is my brother, my associate; we ventured our lives together here, and had a hard brunt of it and we are in league together. Is his labor harder than mine? surely I will ease him; hath he no bed to lie on? why, I have two, I'll lend him one; hath he no apparel? why, I have two suits, I'll give him one of them; eats he coarse fare, bread and water, and I have better, why, surely we will part stakes. He is as good a man as I, and we are bound each to other, so that his wants must be my wants, his sorrows my sorrows, his sickness my sickness, and his welfare my welfare, for I am as he is. And such a sweet sympathy were excellent, comfortable, yea, heavenly, and is the only maker and conserver of churches and commonwealths, and where this is wanting, ruin comes on quickly, as it did here in _Corinth_.

But besides these motives, there are other reasons to provoke us not only to do good one to another; but even to seek and search how to do it.

1. As first, to maintain modesty in all our associates, that of hungry wanters, they become not bold beggars and impudent cravers; for as one saith of women, that, when they have lost their shamefacedness, they have lost half their honesty, so may it be truly said of a man that when he hath lost his modesty, and puts on a begging face, he hath lost his majesty, and the image of that noble creature; and man should not beg and crave of man, but only of God. True it is, that as Christ was fain to crave water of the Samaritan woman, (_John_ 4. 5.) so men are forced to ask sometimes rather than starve, but indeed in all societies it should be offered them. Men often complain of men's boldness in asking, but how cometh this to pass, but because the world have been so full of self-lovers as no man would offer their money, meat, garments, though they saw men hungry, harborless, poor, and naked in the streets; and what is it that makes men brazen-faced, bold, brutish, tumultuous, but because they are pinched with want, and see others of their companions (which it may be have less deserved) to live in prosperity and pleasure?

2. It wonderfully encourageth men in their duties, when they see the burthen equally borne; but when some withdraw themselves and retire to their own particular ease, pleasure, or profit; what heart can men have to go on in their business? when men are come together to lift some weighty piece of timber or vessel; if one stand still and do not lift, shall not the rest be weakened and disheartened? Will not a few idle drones spoil the whole stock of laborious bees: so one idle-belly, one murmurer, one complainer, one self-lover will weaken and dishearten a whole colony. Great matters have been brought to pass where men have cheerfully as with one heart, hand, and shoulder, gone about it, both in wars, buildings, and plantations, but where every man seeks himself, all cometh to nothing.

3. The present necessity requireth it, as it did in the days of the _Jews_, returning from captivity, and as it was here in _Corinth_. The country is yet raw, the land untilled, the cities not builded, the cattle not settled, we are compassed about with a helpless and idle people, the natives of the country, which cannot in any comely or comfortable manner help themselves, much less us. We also have been very chargeable to many of our loving friends, which helped us hither, and now again supplied us, so that before we think of gathering riches, we must even in conscience think of requiting their charge, love and labor, and cursed be that profit and gain which aimeth not at this. Besides, how many of our dear friends did here die at our first entrance, many of them no doubt for want of good lodging, shelter, and comfortable things, and many more may go after them quickly, if care be not taken. Is this then a time for men to begin to seek themselves? _Paul_ saith, that men in the last days shall be lovers of themselves, (_2 Tim._ 3. 2.) but it is here yet but the first days, and (as it were) the dawning of this new world, it is now therefore no time for men to look to get riches, brave clothes, dainty fare, but to look to present necessities; it is now no time to pamper the flesh, live at ease, snatch, catch, scrape, and pill, and hoard up, but rather to open the doors, the chests, and vessels, and say, brother, neighbor, friend, what want ye, any thing that I have? make bold with it, it is yours to command, to do you good, to comfort and cherish you, and glad I am that I have it for you.

4. And even the example of God himself, whom we should follow in all things within our power and capacity, may teach us this lesson, for (with reverence to his Majesty be it spoken) he might have kept all grace, goodness, and glory to himself, but he hath communicated it to us, even as far as we are capable of it in this life, and will communicate his glory in all fulness with his elect in that life to come; even so his son Jesus Christ left his glory eclipsed for a time, and abased himself to a poor and distressed life in this world, that he might, by it, bring us to happiness in the world to come. If God then have delighted in thus doing good and relieving frail and miserable man, so far inferior to himself, what delight ought man to have to relieve and comfort man, which is equal to himself?

5. Even as we deal with others, ourselves and others shall be dealt withal. Carest thou not how others fare, how they toil, are grieved, sick, pinched, cold, harborless, so as thou be in health, livest at ease, warm in thy nest, farest well? The days will come when thou shalt labor and none shall pity thee, be poor and none relieve thee, be sick, and lie and die and none visit thee, yea, and thy children shall lie and starve in the streets, and none shall relieve them, for _it is the merciful that shall obtain mercy_; Mat. 5. 7. and _the memory of the just shall be blessed_ even in his seed; _Prov._ 10. and a merciful and loving man when he dies, though he leave his children small and desolate, yet every one is mercifully stirred up for the father's sake to shew compassion, but the unkindness, currishness, and self-love of a father, is through God's just judgment recompensed upon the children with neglect and cruelty.

6. Lastly, That we may draw to an end; A merciless man, and a man without natural affection or love, is reckoned among such as are given over of God to a reprobate mind, (_Rom._ 1. 30.) and (as it were) transformed into a beast-like humor; for, what is man if he be not sociable, kind, affable, free-hearted, liberal; he is a beast in the shape of a man; or rather an infernal spirit, walking amongst men, which makes the world a hell what in him lieth; for, it is even a hell to live where there are such men: such the Scriptures calleth _Nabals_, which signifieth _fools_, (_Psal._ 14. 1.) and decayed men, which have lost both the sap of grace and nature; and such merciless men are called goats, and shall be set at Christ's left hand at the last day, (_Math._ 25. 33.) _Oh therefore seek the wealth one of another_.

_Obj._ But some will say, _It is true, and it were well if men would so do, but we see every man is so for himself, as that if I should not do so, I should do full ill, for if I have it not of my own, I may snap short sometimes, for I see no body showeth me any kindness, nor giveth me any thing; if I have gold or silver, that goeth for payment, and if I want it I may lie in the street, therefore I had best keep that I have, and not be so liberal as you would have me, except I saw others would be so towards me_.

_Ans._ This Objection seemeth but equal and reasonable, as did the Answer of _Nabal_ to _David's_ men, but it is most foolish and carnal, as his also was; for, if we should measure our courses by most men's practices, a man should never do any godly duty; for, do not the most, yea, almost all, go the broad way that leadeth to death and damnation, (_Luke._ 13. 23, 24.) Who then will follow a multitude? It is the word of God, and the examples of the best men that we must follow. And what if others will do nothing for thee, but are unkind and unmerciful to thee? Knowest thou not that they which will be the children of God must be kind to the unkind, loving to their enemies, and bless those that curse them? (_Mat._ 5. 44, 47.) If all men were kind to thee, it were but _publicans'_ righteousness to be kind to them? If all men be evil, wilt thou be so too? When _David_ cried out, _Help Lord, for not a godly man is left_, Psal. 12. 1. did he himself turn ungodly also? Nay, he was rather the more strict. So, if love and charity be departed out of this world, be thou one of them that shall first bring it in again.

And let this be the first rule, which I will with two others conclude for this time.

1. Never measure thy course by the most, but by the best, yea, and principally by God's word; Look not what others do to thee, but consider what thou art to do to them: seek to please God, not thyself. Did they in _Mat._ 25. 44. plead, that others did nothing for them? No such matter, no such plea will stand before God, his word is plain to the contrary, therefore, though all the world should neglect thee, disregard thee, and contemn thee, yet remember thou hast not to do with men, but with the highest God, and so thou must do thy duty to them notwithstanding.

2. And let there be no prodigal person to come forth and say, Give me the portion of lands and goods that appertaineth to me, and let me shift for myself; _Luke_ 15. 12. It is yet too soon to put men to their shifts; _Israel_ was seven years in _Canaan_, before the land was divided unto tribes, much longer before it was divided unto families; and why wouldst thou have thy particular portion, but because thou thinkest to live better than thy neighbor, and scornest to live so meanly as he? but who, I pray thee, brought this particularizing first into the world? Did not Satan, who was not content to keep that equal state with his fellows, but would set his throne above the stars? Did not he also entice man to despise his general felicity and happiness, and go try particular knowledge of good and evil; and nothing in this world doth more resemble heavenly happiness, than for men to live as one, being of one heart, and one soul; neither any thing more resembles hellish horror, then for every man to shift for himself; for if it be a good mind and practise, thus to affect particulars, _mine_ and _thine_, then it should be best also for God to provide one heaven for thee, and another for thy neighbor.

_Object._ But some will say, _If all men will do their endeavors as I do I could be content with this generality,--but many are idle and slothful, and eat up others' labors, and therefore it is best to part, and then every man may do his pleasure_.

First, this, indeed, is the common plea of such as will endure no inconveniences, and so for the hardness of men's hearts, God and man doth often give way to that which is not best, nor perpetual, but indeed if we take this course to change ordinances and practices because of inconveniences, we shall have every day new laws.

Secondly, if others be idle and thou diligent, thy fellowship, provocation, and example, may well help to cure that malady in them, being together, but being asunder, shall they not be more idle, and shall not gentry and beggary be quickly the glorious ensigns of your commonwealth?

Thirdly, construe things in the best part, be not too hasty to say, men are idle and slothful, all men have not strength, skill, faculty, spirit, and courage to work alike; it is thy glory and credit, that thou canst do so well, and his shame and reproach, that can do no better; and are not these sufficient rewards to you both.

Fourthly, if any be idle apparently, you have a law and governors to execute the same, and to follow that rule of the Apostle, to keep back their bread, and let them not eat, go not therefore whispering, to charge men with idleness; but go to the governor and prove them idle; and thou shall see them have their deserts. _Acts_ 19. 38. 2 _Thes._ 3. 10. _Deut._ 19. 15.

And as you are a body together, so hang not together by skins and gymocks, but labor to be jointed together and knit by flesh and sinews; away with envy at the good of others, and rejoice in his good, and sorrow for his evil. Let his joy be thy joy, and his sorrow thy sorrow: Let his sickness be thy sickness: his hunger thy hunger: his poverty thy poverty; and if you profess friendship, be friends in adversity; for then a friend is known and tried, and not before.