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.

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