A sermon preached at Plimmoth in Nevv-England December 9. 1621 In an assemblie of his Maiesties faithfull subiects, there inhabiting. VVherein is shevved the danger of selfe-loue, and the sweetnesse of true friendship. Together vvith a preface, shewing the state of the country, and condition of the sauages. Written in the yeare 1621.

A SERMON PREACHED at Plimmoth , in New-England . 1. Cor. 10. 24. Let no man seeke his owne , The Text. But euery man anothers wealth .

THE occasion of these words of the Apostle Paul , The connexion . was because of the abuses which were in the Church of Corinth . Which abuses arose cheifly thorow swelling pride , selfe-loue and conceitednes , for although this Church were planted by Paul , and watred by Apollo , and much increased by the Lord ; yet the sower of tares was not wanting to stirre vp euill workers and fleshly minded hypocrites , Math. 13. 25. vnder a shew of godlines , and with Angellike holinesse in appearance to creepe in amongst them to disturbe their peace , Iude 4. trie their soundnesse , and proue their constancie . 1 Cor. 11. 13. And this the Apostle complaines of very often : as first , in their carnall deuisions , Chap. 1. then in their extolling their eloquent teachers , and despising Paul , Chap. 4. Then in their offensiue going to Law , before the heathen Iudges 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 loue-feastes , in the time and place of their Church meetings , the rich which could together feede to fulnes , despising and contemning the poore , that had not to lay it on as they had , Chap 11. 2 Cor. 6. 13. Finally in both the Epistles , hee very often nippeth them for their pride , and selfe-loue , straitnesse and censorioushes , so that in the last Chapter hee willeth them againe and againe to proue , 2 Cor. 13. 5. trie and examine themselues , to see whether Christ were in them or not , for howsoeuer many of them seemed as thousands doe at this day , to soare aloft , and goe with full sayle to heauen : yet as men that row in Boats , Similie . set their faces earnestly one way , when yet their whole body goeth apace another way : so there are many which set such a face vppon Religion , Iude 16. and haue their mouthes full of great swelling words : as if they would euen blow open the doores of heaven , despising all humble minded and broken hearted people , 2 Cor. 10. 10. as weake , simple , sottish &c. when yet notwithstanding , these Blusterers , which seeme to goe so fast , and leaue all others behind them , if like these glosing Corinthians they carry affectedly their owne glory with them , Ver. 18. and seeme thus to stand for the glory of God , What doe they else but ioyne flesh to spirit , Iob 1. 9. seruing not God for nought , but for wages , and so seruing their bellies , Rom. 16. 18. whose end will be damnation , except a speedi● and sound remedie be thought of , which remedie is euen that which our Sauiour teacheth the rich young gallant , and which Paul heere prescribeth , Math. 19. 21. in willing them not to seeke their owne , but euerie man anothers wealth , which Physicke is as terrible to carnall professors , as abstinence from drinke is to a man that hath the dropsie : and it is a sure note , that a man is sicke of this disease of selfe-loue , if this be grieuous to him , as appeareth in the man whom Christ bid sell that hee had , Ver. 22. and hee went away very sorrowfull , yet surely this veine must bee pricked , and this humor let out , els it will spoyle all , it will infect both soule and body , yea and the contagion of it is such ( as wee shall see anone ) as will euen hazard the welfare of that societie , where selfe seekers and selfe louers are .

As God then did direct this Apostle to lay downe this briefe direction as a remedy for that euill in Corinth , so you may thinke it is by Gods speciall providence , Act. 10. 33. that I am now to speake vnto you from this text : and say in your hearts surely some thing is amisse this way : let vs know it and amend it .

The parts of this text are two . Diuision . 1. a Dehortation , 2. an Exhortation . The Dehortation . Let no man seeke his owne . The Exhortation But euery man anothers wealth .

In handling of which , Order of handling . I will first , open the wordes . Secondly , gather the Doctrine . Thirdly , illustrate the Doctrine by Scriptures , experience and Reasons . Fourthly , apply the same , to euery one his portion .

The proper drift of the Apostle heere is not to taxe the Corinthians , for seeking their owne euill endes in euill actions , The Apostles drift . but for aiming at themselues , and their owne benefits in actions lawfull , and that appeareth in the former verse , where he sayth . All things are lawfull &c. viz. all such thinges as now wee speake of , to eate any of Gods creatures , offered to Idols or not , to feast and bee merrie together , to shew loue and kindnesse to this or that person , &c. but when by such meanes wee seeke our selues , and haue not a charitable louing and reuerent regard of others , then they are vnexpedient , vnprofitable , yea vnlawfull , and must bee forborne , and hee that hath not learned to denie himselfe euen the very vse of lawfull things , when it tendeth to the contempt , reproch , greife offence , and shame of his other Brethren and Associats , hath learned nothing aright , but is apparantly a man that seekes himselfe , and against whom the Apostle heere dealeth most properly .

The maner of the speech may seeme as counsell left at libertie : Exposition . as Mat. 27. 49. and in our ordinary speech , wee thinke they be but weake charges , which are thus deliuered , let a man doe this , or let him doe that . But wee must learne the Apostles modestie , and know that whatsoeuer the termes seeme to imply , yet euen this and other the like in this Epistle , are most absolute charges : as Let a man esteeme of vs , Chap. 4. 1. as the ministers of Christ , that is , a man ought so to esteeme of vs . 1 Cor. 11. 28. Let a man examine himselfe , that is , as if he sayd a man must examine himselfe , 1 Cor. 14. 34. Let your women keepe silence in the Churches . that is , they ought so to doe .

The meaning then summarily is , as if hee sayd , the bane of all these mischeifes which arise amongst you is , that men are to cleauing to themselues , and their owne matters , and disregarde and contemne all others : and therefore I charge you , let this selfe-seeking be left off , and turne the streame another way , namely , seeke the good of your Brethren , please them , honor them , r●uerence them , for otherwise it will neuer goe well amongst you .

But doth not the Apostle else wheresay ? Obiect . That hee , which careth not for his owne , 1 Tim. 5. 8. is worse then an Infidell .

True but by ( owne ) there , he meaneth properly , Resp. a mans kindred , and heere by ( owne ) hee meaneth properly a mans selfe .

Secondly , Hee there especially taxeth such as were negligent in their labours and callings , and so made themselues vnable to giue releife and entertainement to such poore Widowes and Orphans as were of their owne flesh and bloud .

Thirdly , Be it so that some man should euen neglect his owne selfe , his owne wife , children , friends , &c. and giue that hee had to strangers , that were but some rare vice , in some one vnnaturall man , and if this vice stay a thousand , selfe-loue slayeth ten thousand .

And this the wisedome of God did well forsee , and hath set no caueats in the Scriptures either to taxe men , or forewarne them from louing others , neither sayth God any wher , let no man seeke the good of another , but let no man seeke his owne , and euerie where in the Scriptures he hath set watch words against selfe-good , selfe-profit , selfe-seeking , &c. And thus the sence beeing cleared , I come to the doctrine .

All men are to to apt and readie to seeke themselues to much , Doct. 1. and to preferre their owne matters and causes beyond the due and lawfull measure , Amplific . euen to excesse and offence against God , yea danger of their owne soules , and this is true not onely in wicked men which are giuen ouer of God to vile lusts , as Absolon in getting fauour in his Fathers Court : 1 Sam. 15. 2. 3. 4 Ieroboam , in setling his kingdome fast in Samaria , 2 King . 12. 26. Ahab in vehement seeking Nab●ths vineyard , but men , And 21. 2. otherwise godly , haue through frailtie beene foyled heerein , and many thousands which haue a shew of godlinesse , 1 Sam 25. 13. are louers of themselues : 2 Chron. 16. 10. Dauid was about to seeke himselfe when he was going to kill Naball ; And 35. 22. Asa in putting Hanani in prison ; Iosiah when hee would goe warre with Necho , Isaiah 39. 2. against the counsell of God and reason ; Gal. 2. 11. 12. Peter when hee dissembled about the Ceremonies of the Law , Phil. 2. 21. yea and Paul complaines of all his followers ( Timothie excepted that they sought their owne to inordinately .

And why else are these caueats in the Scriptures , but to warne the godly that they bee not tainted herewith ? Philip. 2. 4. as looke not euery man on his owne things , 1. Cor. 13. 6. but on the things of another : Loue seeketh not her owne things . Gal. 5. 26. Be not desirous of vaine glory . &c.

Yea and doth not experience teach , Illustration experimentall . that euen amongst professors of Religion , almost all the loue and fauour that is shewed vnto others is with a secret ayme at themselues , they will take paines to doe a man good , prouided that he will take twise so much for them they will giue a penny so as it may aduantage them a pound , labor hard so as all the profite may come to themselues , else they are hartlesse and feeble . Simile . The vaine and corrupt heart of man cannot better be resembled then by a belly-god , Host , or Inkeeper , which welcommeth his guests with smilings , and salutations , and a thousand welcomes , and reioyceth greatly to haue their companie to dice , card , eate , drinke , and bee merrie , but should not the box be paid , the pot be filling , and the money telling , all this while the Epicures ioy would soone be turned into sorrow , and his smiles turned into frownes , and the doore set open , and their absence craued : euen so men blow the bellowes hard , when they haue an Iron of their owne a heating , worke hard whilest their owne house is in building , dig hard whilest their owne garden is in planting , but is it so as the profit must goe wholy or partly to others , their handes waxe feeble , their hearts waxe faint , they grow churlish and giue crosse answers like Naball , they are sowre , discontent , and nothing will please them . Psal. 112. 9. And where is that man to be found , that will sparse abroad , Eccle. 11. 1. and cast his bread vpon the waters , that will lend looking for nothing againe , Luk. 6. 35. that will doe all duties to others freely and cheerefully in conscience of God , 2 Cor. 11. 7. and loue vnto men without his close and secret ends , or ayming at himself ? such a man , out of doubt , is a blacke Swanne , a white Crowe almost , and yet such shall stand before God with boldnesse at the last day , when others which haue sought themselues , though for loue of themselues they haue sought heauen , yea and through selfe loue perswaded themselues they shoulde finde it , yet wanting loue vnto others , they will be found as sounding brasse , 1 Cor. 13. 1. and as a tinkling Cimbale , and whilst they haue neglected others , and not cared how others liue , so as themselues may fare well , Mat. 25. 41. 42. they will be found amongst them , that the Lord will say vnto , I know you not , depart ye cursed into euerlasting fi●e .

But that I may not walke in generalities , Particular amplific . the particular wayes by which men seeke their owne are these , First such as are couetous , seeke their owne by seeking riches , wealth , money , as Foelix pretending loue vnto Paul , sent for him often , but it was in hope of mony , Many there are who say , Act. 24. 26. who will shew vs any good , and pretend Religion , Psal. 4. 7. as some of the Iewes did the keeping of the Sabboth , which yet cryed out when will the Sabboth bee done , that wee may sell corne and gaine , Amos 8. 5. if a man can tell them how to get gold out of a flint , and siluer out of the Adamant , no paines shal be spared , no time shall bee neglected , for gold is their hope , and the wedge of gold is their confidence , Iob 31. 24. their hearts are set vpon the pelfe of this world , and for loue of it , all thinges are let slipp , euen all duties to God or men , they care not how basely they serue , 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 runne for the bribe like Gehazie , 2 King . 5. 21. and this is the first way that men seeke their owne .

Now the contrary is seene in Nehemiah , Neh. 5. 14. 15. 16. who when the people were hard put to it , and the land raw , he tooke not the dueties which were due to him being a Magistrate , he bought no land , nor grewe not rich , for it was no time : but he maintained at his table many of his brethren the Iewes , Act. 20. and so spent euen his owne proper goods . And Paul sought not mans gold nor siluer , 2 Thes. 3. 9. but though hee had authoritie , yet he tooke not bread of the Churches , but laboured with his hands : And why ? It was no time to take , some Churches were poore and stood in want , Ver. 8. as Thessalonica , others were in danger to be preyed vpon by couetous belly-gods , 2 Cor. 11. 12. as Corinth : and therefore hee saw it no fit time now to take any thing of them .

And indeede heere is the difference betweene a couetous worldling , and an honest thriftie Christian , it is lawfull sometimes for men to gather wealth , and grow rich , euen as there was a time for Ioseph to store vp corne , Gen. 41. 49. but a godly and sincere Christian will see when this time is , and will not hord vp when he seeth others of his brethren and associates to want , but then is a time , if hee haue any thing to fetch it out and disperse it , but the couetous gather good , he like Achan couets all that he seeth , Iosh. 7. 21. and neglects no time , but gathers still and holds all fast , and if it were to saue the life of his brother , his baggs must not be minished , nor his chestes lighted , nor his field set to sale , gather as much as he can , but its death to diminish the least part of it .

The second way by which men seeke their owne , is when they seeke ease , Luke 11. 46. or pleasure , as the Scribes and Pharisies , who would not touch the burthen with one of their fingers ; so , there is a generation , which thinke to haue more in this world then Adams felicitie in Innocencie , Gen. 2. 15. being borne ( as they thinke ) to take their pleasures , and their ease , Eccle. 10. 18. let the roofe of the house drop thorow , they stirre not ; Pro. 24. 30. 31. let the field be ouer-growne with weeds , they care not , they must not soile their hand , nor wet their foote , it s enough for them to say , Goe you , not let vs goe , though neuer so much need ; such idle Droanes are intollerable in a setled Common-wealth , much more in a Common-wealth which is but as it were in the bud ; of what earth I pray thee art thou made , of any better then other of the sonnes of Adam ? And canst thou see other of thy brethren toile their hearts out , and thou sit idle at home , or takest thy pleasure abroad ? Remember the example of Vriah , 2 Sam. 11. 11. who would not take his ease , nor his pleasure , though the King required him , and why ? Because his brethren , his associates , better men then himselfe ( as he esteemed them ) were vnder hard labours and conditions , lay in the fields in tents , caues , &c.

The third way is when men seeke their owne bellies , as some did in the Apostles times , which went about with new doctrines and deuices , Rom. 16. 26. knowing that the people had itching eares , and would easily entertaine , and willingly feede such nouelists , which brought in dissensions , schismes , and contentions , and such were rocks , or pillars in their loue-feasts , Iude 12. as Iude speaketh , they were shaddowes in Gods seruice , but when feasting came , then they were substances , then they were in their element . And certainely there are some men which shape euen their Religion , humaine state , and all , euen as the belly cheare is best , and that they must haue , els all heart and life is gone , let all conscience , care of others goe , let Lazarus starue at the gate , let Iosephs affliction be increased , they must haue their dishes , their dainties , Neh. 5. 14. or no content . The contrary was seene in Nehemiah , who would not take his large portion alotted to the gouernour , because he knew it went short with others of his brethren ; and Vriah would not receiue the Kings present and goe banquet with his wife , because he knew the whole Hoast his brethren were faine to snap short in the fields .

And the difference betweene a temperate good man , and a belly-God is this : Iob 31. 17. A good man will not eate his morsels alone , especially if he haue better then other , but if by Gods prouidence , he haue gotten some meate which is better then ordinary , and better then his other brethrens , he can haue no rest in himselfe , except he make other partaker with him . But a belly-God will slop all in his owne throat , yea , though his neighbour come in and behold him eate , yet his griple gut shameth not to swallow all . And this may be done sometimes , as well in meane fare as in greater dainties , for all countries afford not alike .

The fourth way by which men seeke their owne , is by seeking outward honour , 1 Sam. 15. 30. fame , and respect with men , as King Saul when he had lost all respect and fauour with God , then thought to giue content to his heart by being honoured before the Elders of the people ; and it is wonderfull to see how some men are desirous of vaine glory , Gal. 5. 26. and how earnestly they seeke prayse , fauour , and respect with men , and can haue no quiet longer then their worldly fauour lasteth , and that they will haue what dishonour soeuer come to God , or disgrace vnto men , yea , they will disgrace , reproch , and disdaine others , to gaine honour and aduancement to themselues , yea , they will make bold with the Scriptures and word of God , to wrest and wring , and slight it ouer for their credits sake . And let a man marke some mens talke , stories , discourses , &c. and he shall see their whole drift is to extoll and set out themselues , and get praise and commendations of men .

Now the contrary was seene in Paul , 2 Cor. 3. 2. he sayth , He needed no letters of commendations . 2 Cor. 10. 12. And againe , He is not affected with mens prayse ; and here is indeed the difference betweene an humble minded Christian , and a proud selfe-louer ; an humble man often hath prayse , 1 Sam. 18. 〈…〉 as Dauid , Hezekiah , and Iosiah , but he seekes it not , he desires it not , 2 King . 18. 3. he is content to goe without it , he loues not the prayse of men , for he knowes it is but froth and vanitie : But a proud selfe-louer , he seekes it still , get it or not get it , and if he get it he is fully satisfied , if he get it not he hangs the head like a Bull-rush , and hath no comfort .

The fift way by which men seeke their owne , is by seeking to haue their wils , 1 Cor. 6. 8. as the wrong doers in Corinth , who thought it not enough to doe wrong and harme to their brethren , but to haue their wills enough of them , drew them before the Heathen Magistrates .

And truely , some men are so Prince-like , or rather Papall , that their very will and word is become a law , and if they haue said it , it must be so , els there is no rest nor quietnesse to be had , let neuer so many reasons be brought to the contrary , it s but fighting with the winde . They are like the obstinate Iewes , who , when against Gods law & reason , 1 Sam. 8. 19. they had asked a King , though Samuel shewed them that it would turne in the end to their owne smart , yet still held the conclusion , and sayd , nay , But we will haue a King . Thus men are caught by their owne words , and insnared by the straitnes of their owne hearts , and it is death to them not to haue their wils , 1 King . 19. 2. and howsoeuer sometimes ( like Iezabell ) they are cut short of their purposes , yet selfe-willed men will strout and swell like Absolon , 2 Sam. 13. 22. saying neither good nor bad , but hope for the day , and threaten like prophane Esall : Gen. 27. 41. Now the contrary is seene in Dauid , though a Prince , a Captaine , a Warriour , who hauing sayd , yea , sworne , that he would kill Naball , and all his family that day , yet vpon reasonable counsell giuen , 1 Sam. 25. 34. and that but by a weake woman , he changed his minde , altered his purpose , and returned , without striking one stroake , an example rare , and worthy imitation ; and when men are sicke of will , let them thinke of Dauid , it was his grace and honour to goe backe from his word and practise , when reason came ; Math. 14. 8. 9. So was it Herods disgrace and shame to hold his word and will against reason and conscience .

But some man happily will say vnto me , Quest. It is true , that men seeke their owne by all these wayes , But what should be the reason and cause of this ? that men seeke so earnestly themselues , in seeking riches , honour , ease , belly-cheare , will , &c. something there is that carrieth them .

True , and the reasons and causes are specially these three ;

First , Resp. pride and high conceitednes , when men ouer-value themselues : And this made Absolon to seeke his Fathers kingdome , Reason 1. because he thought himselfe worthy of it . : 2 Sam. 15. 4. This made Haman so sore vexed , Hest. 3. 5. because Mordecai bowed not to him , because he highly valued himselfe .

And surely , that which a man valueth at much , he giueth much respect to , and so it is a sure signe that a man loues himselfe most when he giueth most to himselfe , and some intollerable proud persons euen thinke all the world is for them , and all their purposes and endeuours shew what a large conceit they haue of themselues .

Secondly , Reason 2. want of due consideration and valuation of other mens endowments , abilities , and deserts , when men passe those things by , Gen. 40. 23. though they haue both seene , heard , and felt them , as Pharaohs Butler forgat Iosephs eminency when he was restored to his place , so men vse to write their owne good actions in Brasse , but other mens in Ashes , neuer remembring nor considering the paynes , labour , good properties , &c. which others haue , and so they haue no loue to them , but onely to themselues ; as if God had made all other men vnreasonable Beasts , and them onely reasonable men .

Thirdly , Reason 3. want of a heauenly conuersation , and spirituall eye to behold the glory , greatnesse , and maiestie , and goodnesse of God , as the Queene of Sheba thought highly of her own glory , wisedome , and happinesse , 1 King . 10. 7. 8 till she saw Salomons wisedome and glory , and then she cryed out , not of the happinesse of her owne seruants , but of his seruants that stood before him ; and verily , if men were conuersant Courtiers in heauen , Rom. 11. 33. they would cry out with Paul , Oh the deepnesse of the riches , wisedome , and knowledge of God , &c. and would be ashamed of their owne sinfulnesse , Similies . nakednesse , and misery ; for , as country men which neuer saw the state of Cities , nor the glory of courts , admire euen their owne countrey orders : And as the Sauages here which are clad in skinnes , and creepe in woods and holes , thinke their owne brutish and inhumane life the best , which if they saw and did rightly apprehend the benefit of comely humanity , the sweetnes of Religion , and the seruice of God , they would euen shamefully hide themselues from the eye of all noble Christians .

Euen so , if men in serious contemplation , by the eye of faith , would behold the glory of God , and what great riches , beautie , fulnesse , perfection , power , dignitie , and greatnesse is in God , they would leaue admiring of themselues , and seeking of themselues , and would say with Dauid , 2 Sam. 7. 18. What am I ? And what is my Fathers house ? that thou shouldest thus blesse me ? Psal. 8. 3. Yea , What is man ? or the sonne of man that thou so regardest him ?

But it is time that we now come to apply these things more particularly to our selues , and see what vse is to be made of them .

Is it so that God seeth a proannes in all the sonnes of Adam , Vse 1. to seeke themselues too much , and hath giuen them warnings and watch words thereof , as we haue heard , and doth experience confirme it ? Then hence are reproued a number of men , who thinke they can neuer shew loue enough to themselues , nor seeke their own enough , but thinke all cost , charges , cheerishing , prayse , honour , &c. too little for them , Mat. 16. 22. and no man needeth say to them , as Peter did to Christ , fauour thy selfe , but if they doe a little for another man , they account it a great matter , though it be but a morsell of bread , or a single penny ; but no varieties of dainties is too good for them , no silke , purple , cloth , or stuffe is too good to cloth them , the poore mans idlenesse and ill husbandry is oft throwne in his dish , but their owne carnall delights and fleshly wantonnesse is neuer thought vpon : and why ? Because they thinke euen 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 face of euery sonne of Adam , that he is too apt to seeke his owne , and art thou wiser then God , to thinke thou neuer seekest thine owne enough ? or dreamest thou that thou art made of other , and better mettall then other men are ? Surely , I know no way to escape , hauing of corruption to thy Father , and the worme to thy sister and brother . And if God had any where in all the Scriptures sayd , loue thy selfe , make much of thy selfe , prouide for one , &c. there were some reason for thee to take vp the Nigards Prouerbs , Euery man for himselfe , and God for vs all ; Charitie beginneth at home , &c. But God neuer taught thee these things ; No , they are Sathans positions : Doth God euer commend a man for carnall loue of himselfe ? Rom. 13. 14. Nay , he brands it , and disgraceth it , 2 Tim. 3. 4. as selfe-loue ; taking thought for the flesh ; louing of pleasure , &c.

It is a point of good naturall policie , Obiect . for a man to care and prouide for himselfe .

Then the most fooles haue most naturall policie , Resp. for see you not the greatest droanes and nouices , either in Church , or Common-wealth , to be the greatest scratchers , Psal. 73. 5. 7. and scrapers , and gatherers of riches ? Are they not also , for the most part , best fed and clad ? and liue they not most easily ? What shall I say ? Euen hoggs , doggs , and bruit Beasts know their own ease , and can seeke that which is good for themselues ; And what doth this shifting , progging , and fat feeding which some vse , more resemble any thing then the fashion of hoggs ? and so let it be what naturall policie it will .

If God see this disease of selfe-loue so dangerous in vs , Vse 2. then it standeth vs all in hand to suspect our selues , and so to seeke out the roote of this disease , that it may be cured . If a learned Physitian , shall see by our countenance and eye , Simile . that we haue some dangerous disease growing on vs , our hearts will smite vs , and we will bethinke our selues , where the most griefe lieth , and how it should come , whether with cold , heate , surfeit , ouer-flowing of bloud , or thorow griefe , melancholy , or any such way , and euery man will bestirre himselfe to get rid of it , and will preuent all wayes that feed the disease , and cherish all courses that would destroy it .

Now , how much more ought we to bestirre our selues , for this matter of selfe-loue , since God himselfe hath cast all our waters , and felt all our pulses , and pronounced vs all dangerously sicke of this disease ? beleeue it , God cannot lie , nor be deceiued ; He that made the heart , doth not he know it ? Let euery mans heart smite him , and let him fall to examination of himselfe , and see first , whether he loue not riches and worldly wealth too much , whether his heart be not too iocand at the comming of it in , and too heauie at the going of it out , for if you find it so , there is great danger ; if thou canst not buy as if thou possessedst not , 1 Cor. 7. 30. 31. and vse this world as thou vsedst it not , thou art sicke and haddest need to looke to it . So , if thou louest thine ease and pleasure , Iob 2. 10. see whether thou canst be content to receiue at Gods hands euill as well as good ; whether thou haue learned as well to abound as to want , Phil. 4. 10. as well to endure hard labour , as to liue at ease ; and art as willing to goe to the house of mourning as to the house of mirth ; Edele 7. 6. for , els , out of doubt , thou louest thy carnall pleasure and ease too much .

Againe , Dan. 1. 15. see whether thine heart cannot be as merry , and thy mind as ioyfull , and thy countenance as cheerefull , with course fare , with poulse , with bread and water ( if God offer thee no better , nor the times afford other ) as if thou hadst great dainties : So also whether thou canst be content as well with the scornes of men , when thou hast done well , as with their prayses , so if thou canst with comfort and good conscience say , 1 Cor. 4. 3. I passe little for mans iudgement , whether thou canst doe thy duety that God requireth , Heb. 12. 2. and despise the shame , referring thy selfe vnto God , for if thou be dishartned , discouraged , and weakened in any duety because of mens disprayses , it s a signe thou louest thy selfe too much .

So for the will , 1 Sam. 25. 34. if thou canst be content to giue way euen from that which thou hast sayd shal be , yea vowed shal be , when better reason commeth , and hast that reuerence of other men , as that when it standeth but vpon a matter of will , thou art as willing their wils shall stand as thine , and art not sad , churlish , or discontent , but cheerefull in thine heart , 1 King . 21. 4. though thy will be crossed , it is a good signe , but if not , thou art sicke of a selfe will , and must purge it out . I the rather presse these things , because I see many men both wise and religious , which yet are so tainted with this pestilent selfe-loue , Eccle. 10. 1. as that it is in them euen as a dead slie to the Apothecaries ointment , spoyling the ●fficacie of all their graces , making their liues vncomfortable to themselues , and vnprofitable to others , being neither fit for Church nor common wealth , but haue euen their very soules in hazard thereby , and therefore who can say too much against it ?

It is reported , A faire warning . that there are many men gone to that other Plantation in Virginia , which , whilest they liued in England , seemed very religious , zealous , and conscionable ; and haue now lost euen the sap of grace , and edge to all goodnesse ; and are become meere worldlings : This testimonie I beleeue to be partly true , and amongst many causes of it , this selfe-loue is not the least ; It is indeede a matter of some commendations for a man to remoue himselfe out of a thronged place into a wide wildernesse ; to take in hand so long and dangerous a iourney , to be an instrument to carry the Gospell and humanitie among the bruitish heathen ; but there may be many goodly shewes and gloses and yet a pad in the strawe , Psal. 78. 5. 7. men may make a great appearance of respect vnto God , and yet but dissemble with him , hauing their owne lusts carying them : and , out of doubt , men that haue taken in hand hither to come , out of discontentment , in regard of their estates in England ; and ayming at great matters heere , affecting it to be Gentlemen , landed men , or hoping for office , place , dignitie , or fleshly liberty ; let the shew be what it will , he substance is nought , and that bird of selfe-loue which was hatched at home , if it be not looked to , will eate out the life of all grace and goodnesse : and though men haue escaped the danger of the sea , and that cruell mortalitie , which swept away so many of our louing friends and brethren ; yet except they purge out this selfe-loue , a worse mischeife is prepared for them : And who knoweth whether God in mercy haue deliuered those iust men which heere departed , Isa. 57. 1. from the euils to come ; and from vnreasonable men , in whom there neither was , nor is , any comfort but greife , sorrow , affliction , and miserie , till they cast out this spaune of selfe-loue .

But I haue dwelt too long vpon this first part ; I come now to the second , which concernes an Exhortation , as I shewed you , in the Diuision .

But euery man anothers wealth . Text.

IN direct opposition , he should say , Expli . Let euery man seeke anothers , but the first part being compared with the latter , and ( seeke ) 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 resolued , Let no man seeke his owne wealth , but let euery man seeke anothers wealth .

And the word here tr●nslated wealth , is the same with that in Rom. 13. 4. and may not be taken onely for riches , as English-men commonly vnderstand it , but for all kind of benefits , fauours , comforts , either for soule or body ; and so here againe , as before , you must vnderstand an Affirmatiue Commandement , as the Negatiue was before : and least any should say , If I may not seeke my owne good , I may doe nothing ; Yes , sayth Paul , I le tell thee , thou shalt seeke the good of another , whereas now all thy seeking helps but one , by this meanes thou shalt helpe many : and this is further enforced by these two circumstances , ( no man ) may seeke his owne , be he rich , learned , wise , &c. But euery man must seeke the good of another .

The point of instruction is taken from the very letter and phrase , Doct. 2. viz. A man must seeke the good , the wealth , the profit of others , I say , he must seeke it , he must seeke the comfort , profit , and benefit of his neighbour , brother , associate , &c. His owne good he need not seeke , it will offer it selfe to him euery houre , but the good of others must be sought , a man must not stay from doing good to others till he is sought vnto , pulled and haled ( as it were ) like the vniust Iudge , Luk. 18. 5. for euery benefit that is first craued , commeth too late . And thus the auncient Patriarkes did practise , Gen. 19. 1. 2. when the trauayler and way-faring man came by , they did not tarry till they came and asked reliefe and refreshing , Iudg. 19. 20. 21. but sat at the gates to watch for such , and looked in the streets to find them , Iob 31. 32. yea , set open their doores that they might freely and boldly enter in . And howsoeuer , some may thinke this too large a practise , since , now the world is so full of people , yet I see not but the more people there is , the larger charitie ought to be .

But be it so as a man may neglect , in some sort the generall world , yet those to whom he is bound , either in naturall , ciuill , or religious bands , them he must seeke how to doe them good : A notable example you haue in Dauid , who , because there was twixt him & Ionathan a band and couenant , 2 Sam. 9. 1. therefore he enquired , Whether there was any left of the house of Saul , to whom he might shew mercy for Ionathans sake ; So , this people of Corinth , to whom Paul writeth , they were in a spirituall league and couenant in the Gospell , and so were a body ; Now for one member in the body to seeke himselfe , and neglect all other , 1 Cor. 12. 27. were , as if a man should cloth one arme or one leg of his body with gold and purple , and let all the rest of the members goe naked .

Now brethren , I pray you , remember your selues , and know , that you are not in a retired Monasticall course , but haue giuen your names and promises one to another , and couenanted here to cleaue together in the seruice of God , and the King ; What then must you doe ? May you liue as retired Hermites ? and looke after no body ? Nay , you must seeke still the wealth of one another ; And enquire as Dauid , how liueth such a man ? How is he clad ? How is he fed ? He is my brother , my associate ; we ventered our liues together here , and had a hard brunt of it , and we are in league together , is his labour harder then mine ? surely , I will ease him ; hath he no bed to lie on ? why , I haue two , I le lend him one ; hath he no apparel ? why , I haue two suits , I le giue him one of them ; eates he course fare , bread and water , and I haue 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 w●nts must be my wants , his sorrowes my sorrowes , his sicknes my sicknes , and his welfare my welfare , for I am as he is . And such a sweet sympathie were excellent , comfortable , yea , heauenly , and is the onely maker and conseruer of Churches and common-wealths , and where this is wanting , ruine comes on quickly , as it did here in Corinth .

But besides these motiues , Reasons . 1. there are other reasons to prouoke vs not onely to doe good one to another ; but euen to seeke and search how to doe it .

As first , to maintaine modestie in all our associates , that of hungrie wanters they become not bold beggers and impudent crauers , for as one sayth of women , that , when they haue lost their shamefastnes , they haue lost halfe their honestie , so may it truely be sayd of a man , that when he hath lost his modestie , and puts on a begging face , he hath lost his maiestie , and the Image of that noble creature , and man should not begge and craue of man but onely of God ; true it is , Iohn 4. 5. that as Christ was faine to craue water of the Samaritan woman , so men are forced to aske sometimes rather then starue , but indeede in all societies it should be offered them , men often complaine of mens boldnes in asking , but how commeth this to passe , but because the world hath beene so full of selfe-louers , as no man would offer their money , meate , garmentes , though they saw men hungrie , harborlesse , poore , and naked in the streetes ; and what is it that makes men brazen faced , bold , bruitish , tumultuous , mutinous , but because they are pinched with want , and see others of their Companions ( which it may be haue lesse deserued ) to liue in prosperitie and pleasure ?

It wonderfully encourageth men in their dueties , 2 Reason . when they see the burthen equally borne ; but when some withdraw themselues and retire to their owne particular ease , pleasure , or profit ; what heart can men haue to goe on in their businesse ? when men are come together , to lift some weighty peece of tymber or vessell ; if one stand still and doe not lift , shall not the rest be weakned and dishartned ? will not a few idle droanes spoyle the whole stocke of laborious Bees : so one idle belly , one murmurer , one complainer , one selfe-louer will weaken and disharten a whole Colonie . Great matters haue beene brought to passe , where men haue cheerefully as with one heart , hand , and shoulder , gone about it both in warres , buildings , and plantations , but where euery man seekes himselfe , all commeth to nothing .

The present necessitie requireth it , 3 Reason . as it did in the dayes of the Iewes , Neh. 5. returning from captiuitie , and as it was here in Corinth . The Countrey is yet raw , the land vntilled , the Cities not builded , the Cattell not setled , we are compassed about with a helplesse and idle people , the natiues of the Countrey , which cannot in any comely or comfortable manner helpe themselues , much lesse vs . Wee also haue beene very chargeable to many of our louing friends , which helped vs hither , and now againe supplyed vs , so that before we thinke of gathering riches , 1 Sam. 30. 26. 31. we must euen in Conscience thinke of requiting their charge , loue , and labour , and cursed be that profit and gaine which aymeth not at this . Besides , how many of our deare 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 goe after them quickly , if care be not taken . Is this then a time for men to begin to seeke themselues ? 2 Tim. 3. 2. Paul sayth , that men in the last dayes shall be louers of themselues , but it is here yet but the first dayes , and ( as it were ) the dawning of this new world , it is now therefore no time for men to looke to get riches , braue clothes , daintie fare , but to looke to present necessities ; it is now no time to pamper the flesh , liue at ease , snatch , catch , scrape , and pill , and hoord vp , but rather to open the doores , the chests , and vessels , and say , brother , neighbour , friend , what want yee , any thing that I haue ? make bold with it , it is yours to command , to doe you good , to comfort and cheerish you , and glad I am that I haue it for you .

And euen the example of God himselfe , 4 Reason . whom we should follow in all things within our power and capacitie , Ephes. 5. 1. may teach vs this lesson , for ( with reuerence to his Maiestie be it spoken ) he might haue kept all grace , Ioh. 1. 16. goodnesse , and glory to himselfe , but he hath communicated it to vs , Psal. 113. 6. 7. euen as farre as we are capable of it in this life , 2 Tim. 4. 5. and will communicate his glory in all fulnesse with his Elect in that life to come ; Ioh. 17. 22. euen so his Sonne Christ Iesus left his glory eclipsed for a time , And 15. 13. and abased himselfe to a poore and distressed life in this world , that he might , by it , bring vs to happinesse in the world to come . If God then haue delighted in this doing good and relieuing frayle and miserable man , so farre inferior to himselfe , what delight ought man to haue to relieue and comfort man , which is equall to himselfe ?

Euen as we deale with others , 5 Reason . our selues and others shall be dealt withall , Iudg. 1. 6. 7. carest thou not how others fare , how they toile , are grieued , sicke , Mat. 7. 2. pinched , cold , harborlesle , so as thou be in health , liuest at ease , warme in thy nest , farest well ? The dayes will come when thou shalt labour and none shall pittie thee , be poore and none relieue thee , be sicke , and lie and die and none visit thee , yea , and thy children shall lie and statue in the streets , and none shall relieue them , for it is the mercifull that shall obtaine mercy ; Mat. 5. 7. and the memory of the Iust shall be blessed euen in his seede ; Prou. 10. and a mercifull and louing man when he dies , though he leaue his children small and desolate , yet euery one is mercifully stirred vp for the Fathers sake to shew compassion , but the vnkindnesse , currishnesse , and selfe-loue of a Father , 2 Sam. 21. 7. 8. 9. is thorow Gods iust iudgement recompenced vpon the children with neglect and crueltie .

Lastly , 6 Reason . that we may draw to an end ; A mercilesse man , and a man without naturall affection or loue , is reckoned among such as are giuen ouer of God to a reprobate minde , Rom. 1. 30. and ( as it were ) transformed into a beast-like humor ; for , what is a man if he be not sociable , kinde , affable , free hearted , liberall ; He is a beast in the shape of a man ; or rather an infernall Spirit , walking amongst men which makes the world a hell what in him lieth ; for , it is euen a hell to liue where there are many such men : such the Scripture calleth Nabals , Psal. 14. 1. which signifieth fooles and decayed men , which haue lost both the sap of grace and nature ; and such merciles men are called Goats , Math. 25. 33. and shall be set at Christs left hand at the last day ; Oh therefore seeke the wealth one of another .

But some will say , Obiect . it is true , and it were well , if men would so doe , but we see euery man is so for himselfe , as that if I should not doe so , I should doe full ill , for if I haue it not of my owne , I may snap short sometimes , for I see no body sheweth me any kindnesse , nor giueth me any thing ; if I haue gold and siluer , that goeth for payment , and if I want it , I may lie in the streete , therefore I were best keepe that I haue , and not be so liberall as you would haue me , except I saw others would be so towards me .

This Obiection seemeth but equall and reasonable , as did the Answere of Naball to Dauids men , Resp. but it is most foolish and carnall , as his also was ; for , if we should measure our courses by most mens practises , a man should neuer doe any godly dutie ; for , Luk. 13. 23. 24. doe not the most , yea , almost all , goe the broad way that leadeth to death and damnation ? 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 doe nothing for thee , but are vnkinde , and vnmercifull to thee ? Knowest thou not that they which will be the children of God must be kinde to the vnkinde , Mat. 5. 44. 47. louing to their enemies , and blesse those that curse them ? If all men were kinde to thee , it were but Publicans righteousnesse to be kinde to them ; If all men be euill , wilt thou be so too ? When Dauid cryed out ; Helpe Lord , for not a godly man is left . Did he himselfe turne vngodly also ? Psal. 12. 1. Nay , he was rather the more strict : So , if loue and charitie be departed out of this world , be thou one of them that shall first bring it in againe . Rom. 12. 20.

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

Neuer measure thy course by the most , 1 Rule . but by the best , yea , and principally by Gods word ; Looke not what others doe to thee , but consider what thou art to doe to them ; seeke to please God , not thy selfe : did they in Mathew 25. 44. plead , that others did nothing for them ? No such matter , no such plea will stand before God , his word is plaine to the contrary , therefore , though all the world should neglect thee , disregard thee , and contemne thee , yet remember thou hast not to doe with men , but with the highest God , and so thou must doe thy dutie to them notwithstanding .

And let there be no Prodigall person to come forth and say , 2 Rule . Giue me the portion of lands and goods that appert●ineth to me , Luk. 15. 12. and let me shift for my selfe ; It is you too soone to put men to their shi●ts ; Israel was seauen yoares in Canaan , before the land was deuided vnto Tribes , much longer , before it was deuided vnto Families : And why wouldest thou haue thy particular portion , but because thou thinkest to liue better then thy neighbour , and scornest to liue so meanely as he ? but who , I pray thee , brought this particularizing first into the world ? Esay 14. 12. 13 Did not Sathan , who was not content to keepe that equall state with his fellowes , Iude 6. but would set his throne aboue the Starres ? Gen. 3. 5. Did not he also entise man to despise his generall felicitie and happinesse , and goe trie particular knowledge of good and euill ? And nothing in this world doth more resemble heauenly happinesse , Psal. 133. 1. then for men to liue as one , being of one heart , Act. 4. 32. and one soule ; neither any thing more resembles hellish horror , then for euery man to shift for himselfe ; for if it be a good minde and practise , thus to affect particulars , mine and thine , then it should be best also for God to prouide one heauen for thee , and another for thy neighbour .

But some will say , Obiect . if all men would doe their endeuour as I doe , I could be content with this generalitie , but many are idle and sloathful , and eate vp others labours , and therefore it is best to part , and then euery man may doe his pleasure .

First , Resp. This , indeed , is the common plea of such as will endure no inconueniences , and so for the hardnesse of mens hearts , God and man doth often giue way to that which is not best , Math. 19. 8. nor perpetuall , 1 Sam. 8. 5. but indeede if wee take this course , to change ordinances and practises , because of inconueniences , wee shall haue , euery day , new lawes .

Secondly , 2 Thes. 3. 9. If others be idle , and thou diligent , thy fellowship , prouocation , and example may well helpe to cure that maladie in them , being together , but being asunder , shall they not be more idle , and shall not Gentrie and Beggerie be quickly the glorious Ensignes of your Common-wealth ?

Thirdly , Rom. 1. 29. Construe things in the best part , be not too hastie to say , 1 Sam. 30. 10. 24. men are idle and slouthfull , all men haue not strength , skill , facultie , spirit , and courage to worke alike ; it is thy glory and credit , that canst doe so well , and his shame and reproach , that can doe no better ; and are not these sufficient rewards to you both ?

Fourthly , if any be idle apparantly , you haue a Law and Gouernours to execute the same , and to follow that rule of the Apostle , Act. 19. 38. to keepe backe their bread , and let them not eate , goe not therefore whisperingly , 2 Thes. 3. 10. to charge men with idlenesse ; but goe to the Gouernour and proue them idle ; and thou shalt see them haue their deserts . Deut. 19. 15.

And as you are a body together , so hang not together by skins and gymocks , but labour to be ioynted together and knit by flesh and synewes ; away with enuie at the good of others , and reioyce in his good , 1 Sam. 18. 9. and sorrow for his euill , let his ioy bee thy ioy , and his sorrow thy sorrow : Rom. 12. 19. let his sicknesse be thy sicknesse : his hunger thy hunger : his pouertie thy pouertie : And if you professe friendship , Pro. 17. 17. be friends in aduersities : for then a friend is knowne , and tryed , and not before .

Lay away all thought of former thinges and forget them , 3 Rule . and thinke vpon the things that are , Gen. 42. 1. looke not gapingly one vpon other , pleading your goodnesse , your birth , your life you haue liued , your meanes you had and might haue had , heere you are by Gods prouidence , vnder difficulties , be thankfull to God , it is no worse , and take it in good part that which is , and lift not vp your selues because of former priuiledges , Iob 2. 8. when Iob was brought to the dunghill , he sate downe vpon it . And when the Almightie had beene bitter to Naomie , Ruth 1. 20. shee would bee called Marah , consider therefore what you are now , and where you are , say not I could haue liued thus and thus ; but say , thus and thus I must liue : for God , and naturall necessitie requireth , if your difficulties be great , you had neede to cleaue the faster together , 1 Sam. 1. 6. 7. and comfort and cheere vp one another , laboring to make each others burden lighter , there is no griefe so tedious as a churlish companion , and nothing makes sorrowes easie more then cheerefull associates : Gal. 6. 2. Beareye therefore one anothers burthen , 2 Sam. 15. 33. and be not a burthen one to another , auoide all factions , Heb. 10 29. frowardnes , singularitie , and withdrawings , and cleaue fast to the Lord , Gen. 13. 7. and one to another continually ; so shall you bee a notable preside it to these poore Heathens , whose eyes are vpon you , and who very bruitishly and cruelly doe dayly eate and consume one another , through their emulations , warres , and contentions ; bee you therefore ashamed of it , and winne them to peace both with your selues , and one another , by your peaceable examples , which will preach louder to them , then if you could crie in their Barbarous language : Colos. 4. 5. So also shall you bee an encouragement to many of your Christian friendes in your natiue Countrey , to come to you , when they heare of your peace , loue , and kindnesse that is amongst you : Heb. 13. 2. But aboue all , it shall goe well with your soules , when that GOD of peace and vnity shall come to visite you with death , as hee hath done many of your associates , you being found of him , not in murmurings , discontent and iarres , but in brotherly loue , 2 Pet. 3. 14. and peace , may bee translated from this wandring wildernesse , vnto that ioyfull and heauenly Canaan . Heb. 4. 9. ( ⸪ )

FINIS .