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 sees

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 than 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 hands 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 intolerable 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 bellygod 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 gripple-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 carnestly 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 Naball 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, and 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 shouldst 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.

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 him? 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 thyself; 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