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. Cushman, Robert, 1579?-1625. 1622 Approx. 73 KB of XML-encoded text transcribed from 14 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A19729 STC 6149 ESTC S121782 99856947 99856947 22594 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A19729) Transcribed from: (Early English Books Online ; image set 22594) Images scanned from microfilm: (Early English books, 1475-1640 ; 1347:21) 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. Cushman, Robert, 1579?-1625. [8], 19, [1] p. Printed by I[ohn] D[awson] for Iohn Bellamie, and are to be sold at his shop at the two Grey-hounds in Corne-hill, neere the Royall Exchange, London : 1622. By Robert Cushman. Printer's name from STC. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. New England -- Description and travel -- Early works to 1800. 2006-09 TCP Assigned for keying and markup 2006-09 Aptara Keyed and coded from ProQuest page images 2007-08 Taryn Hakala Sampled and proofread 2007-08 Taryn Hakala Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion 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 SAVAGES . ROM . 12. 10. Be affectioned to loue one another with brotherly loue . Written in the yeare 1621. LONDON Printed by I. D. for IOHN BELLAMIE , and are to be sold at his shop at the two Greyhounds in Corne-hill , neere the Royall Exchange . 1622. TO HIS LOVING FRIENDS , THE ADVENTVRERS FOR NEVV-ENGLAND ; TOGETHER WITH ALL WELL-WILLERS , And well-wishers thereunto , Grace and Peace , &c. NEW ENGLAND , so call'd , not onely ( to auoyd nouelties ) because Captaine Smith hath so entituled it in his Description , but because of the resemblance that is in it , of England the natiue soile of English-men ; It being much what the same for heate and colde in Summer and Winter , it being Champion ground , but not high mountaines , somwhat like the soile in Kent and Essex ; full of Dales , and meddow ground , full of ryuers and sweete springs , as England is . But principally , so farre as we can yet find , it is an Iland , and neere about the quantitie of England , being cut off from the maine land of America , as England is from the maine of Europe , by a great arme of the Sea , which entreth in fortie degrees , and runneth vp North west and by West , and goeth out either into the South Sea , or else into the Bay of Canado . The certaintie whereof , and secrets of which , we haue not yet so found as that as eye-witnesses we can make narration thereof , but if God giue time and meanes , we shall ere long , discouer both the extent of that Riuer , together with the secrets thereof ; and also try what territories , habitations , or commodities , may be found , either in it , or about it . It pertaineth not to my purpose to speake any thing , either in prayse , or disprayse of the country , so it is by Gods prouidence , that a few of vs are there planted to our content , and haue with great charge and difficultie attained quiet and competent dwellings there . And thus much I will say for the satisfaction of such as haue any thought of going thither to inhabit ; That for men which haue a large heart , & looke after great riches , ease , pleasure , dainties , and iollitie in this world ( except they will liue by other mens sweat , or haue great riches ) I would not aduise them to come there , for as yet the country will afford no such matters : But if there be any , who are content to lay out their estates , spend their time , labours , and endeuours , for the benefit of them that shall come after , and in desire to further the Gospell among those poore Heathens , quietly contenting themselues with such hardship and difficulties , as by Gods prouidence shall fall vpon them , being yet yong , and in their strength , such men I would aduise and encourage to goe , for their ends cannot faile them . And if it should please God to punish his people in the Christian countries of Europe , ( for their coldnesse , carnality , wanton abuse of the Gospel , contention , &c. ) either by Turkish slauery , or by Popish tyrannie , which God forbid , yet if the time be come , or shall come ( as who knoweth ) when Sathan shall be let loose , to cast out his flouds against them , here is a way opened for such as haue wings to flie into this Wildernesse ; and as by the dispersion of the Iewish Church thorow persecution , the Lord brought in the fulnesse of the Gentiles , so who knoweth , whether now by tyrannie , and affliction , which he suffereth to come vpon them , he will not by little and little chase them , even amongst the Heathens , that so a light may rise vp in the darke , and the kingdome of heauen be taken from them which now haue it , and giuen to a people that shall bring forth the fruit of it . This I leaue to the iudgement of the godly wise , being neither Prophet nor sonne of a Prophet , but considering Gods dealing of olde , and seeing the name of Christian to be very great , but the true nature thereof almost quite lost in all degrees & sects , I cannot thinke but that there is some iudgement not farre off , and that God will shortly , euen of stones , rayse vp children vnto Abraham . And who so rightly considereth , what manner of entrance , abiding , and proceedings , we haue had amongst these poore Heathens since we came hither , will easily thinke , that God hath some great worke to doe towards them . They were wont to be the most cruellest and trecherousest people in all these parts , euen like Lyons , but to vs they haue beene like Lambes , so kinde , so submissiue , and trustie , as a man may truely say many Christians are not so kinde , nor sincere . They are very much wasted of late , by reason of a great mortalitie that fell amongst them three yeares since , which together with their owne ciuill dissensions and blouddie warres , hath so wasted them , as I thinke the twentith person is scarce left aliue , and those that are left , haue their courage much abated , and their countenance is deiected , and they seeme as a people affrighted . And though when we came first into the countrie , we were few , and many of vs were sicke , and many dyed by reason of the colde and wet , it being the depth of winter , and we hauing no houses , nor shelter , yet when there was not sixe able persons amongst vs , and that they came daily to vs by hundreths , with their Sachems , or Kings , and might in one houre haue made a dispatch of vs yet such a feare was vpon them , as that they neuer offred vs the least iniury in word or deede . And by reason of one Tisquanto , that liues amongst vs , that can speake English , we haue daily commerce with their Kings , & can know what is done or intended towards vs amongst the Savages ; Also we can acquaint them with our courses and purposes , both humane and religious . And the greatest Commander of the countrie call'd Massasoit , commeth often to visite vs , though hee liue fiftie myles from vs , and often sends vs presents , he hauing with many other of their gouernours promised , yea , subscribed obedience to our Soueraigne Lord King IAMES , and for his cause to spend both strength and life . And we for our parts , thorow Gods grace , haue with that equitie , justice , and compassion , carried our selues towards them , as that they haue receiued much fauour , helpe , and ayde from vs , but neuer the least iniury , or wrong by vs. Wee found the place where we liue emptie , the people being all dead & gone away , and none liuing neere by 8. or 10. myles ; and and though in the time of some hardship wee found ( trauelling abroad ) some 8. Bushels of Corne hid vp in a Caue , and knew no owners of it , yet afterward hearing of the owners of it , we gaue them ( in their estimation ) double the value of it . Our care also hath beene to maintaine peace amongst them , and haue alwayes set our selues against such of them as vsed any rebellion , or trecherie against their gouernours , and not onely threatned such , but in some sort payd them their due deserts ; and when any of them are in want , as often they are in the Winter , when their corne is done , wee supply them to our power , and haue them in our houses eating and drinking , and warming themselues , which thing ( though it be something a trouble to vs ) ye because they should see and take knowledge of our labours , orders , and diligence , both for this life and a better , we are content to beare it , and we find in many of them , especially , of the younger sort , such a tractable disposition , both to Religion and humanitie , as that if we had meanes to apparell them , & wholly to retaine them with vs ( as their desire is ) they would doubtlesse in time proue seruiceable to God and man , and if euer God send vs meanes we will bring vp hundreths of their children , both to labour and learning . But leauing to speake of them till a further occasion be offered ; If any shall maruell at the publishing of this Treatise in England , seeing there is no want of good bookes , but rather want of men to vse good bookes , let them know , that the especiall end is , that wee may keepe those motiues in memory for our selues , & those that shall come after , to be a remedie against selfe-loue the bane of all societies . And that also we might testifie to our Christian Country-men , who iudge diuersly of vs , that though we be in a Heathen Country , yet the grace of Christ is not quenched in vs , but we still hold , and teach the same points of faith , mortification , and sanctification , which we haue heard and learned in a most ample and large maner in our owne country . If any shall thinke it too rude and vnlearned for this curious age , let them know , that to paint out the Gospell in plaine and flat English , amongst a company of plaine English-men ( as we are ) is the best and most profitablest teaching ; and we will study plainnesse , not curiositie , neither in things humaine , nor heauenly . If any error , or vnsoundnesse be in it , ( as who knoweth ) impute it to that frayle man which endited it , which professeth to know nothing as he ought to know it . I haue not set downe my name , partly because I seeke no name , and principally , because I would haue nothing esteemed by names , for I see a number of euils to arise thorow names , when the persons are either famous , or infamous , and God and man is often iniured ; if any good or profit arise to thee in the receiuing of it , giue God the prayse , and esteeme me as a sonne of Adam , subiect to all such frailties as other men are . And you my louing Friends the Aduenturers to this plantation ; as your care hath beene , first to settle religion here , before either profit or popularitie , so I pray you , goe on , to doe it much more , and be carefull to send godly men , though they want some of that worldly policie which this world hath in her owne generation , and so though you loose , the Lord shall gayne . I reioyce greatly in your free and readie mindes to your powers , yea , and beyond your powers to further this worke , that you thus honour God with your riches , and I trust you shall be repayed againe double & treble in this world , yea , and the memory of this action shall neuer die , but aboue all adding vnto this ( as I trust you doe ) like freenesse in all other Gods seruices , both at home and abroad , you shall finde a reward with GOD , ten thousand fold surpassing all that you can doe or thinke , be not therefore discouraged , for no labour is lost , nor money spent , which is bestowed for God , your ends were good , your successe is good , and your profit is comming , euen in this life , and in the life to come much more ; And what shall I say now , a word to men of vnderstanding sufficeth , pardon I pray you my boldnesse , reade ouer the ensuing Treatise , and judge wisely of the poore weakling , and the Lord , the God of Sea and Land , stretch out his arme of protection ouer you and vs , and ouer all our lawfull and good enterprises , either this , or any other way . Plimmoth in New-England . December 12. 1621. A SERMON PREACHED at Plimmoth , in New-England . 1. Cor. 10. 24. Let no man seeke his owne , But euery man anothers wealth . THE occasion of these words of the Apostle Paul , 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 , vnder a shew of godlines , and with Angellike holinesse in appearance to creepe in amongst them to disturbe their peace , trie their soundnesse , and proue their constancie . 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. 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 , 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 , 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 , 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 , 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 , and seeme thus to stand for the glory of God , What doe they else but ioyne flesh to spirit , seruing not God for nought , but for wages , and so seruing their bellies , 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 , 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 , 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 , 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 . 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 , 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 , 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 : 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 , as the ministers of Christ , that is , a man ought so to esteeme of vs. Let a man examine himselfe , that is , as if he sayd a man must examine himselfe , 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 ? That hee , which careth not for his owne , is worse then an Infidell . True but by ( owne ) there , he meaneth properly , 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 , and to preferre their owne matters and causes beyond the due and lawfull measure , 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 : Ieroboam , in setling his kingdome fast in Samaria , Ahab in vehement seeking Nab●ths vineyard , but men , otherwise godly , haue through frailtie beene foyled heerein , and many thousands which haue a shew of godlinesse , are louers of themselues : Dauid was about to seeke himselfe when he was going to kill Naball ; Asa in putting Hanani in prison ; Iosiah when hee would goe warre with Necho , against the counsell of God and reason ; Peter when hee dissembled about the Ceremonies of the Law , 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 ? as looke not euery man on his owne things , but on the things of another : Loue seeketh not her owne things . Be not desirous of vaine glory . &c. Yea and doth not experience teach , 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 . 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 . And where is that man to be found , that will sparse abroad , and cast his bread vpon the waters , that will lend looking for nothing againe , that will doe all duties to others freely and cheerefully in conscience of God , 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 , and as a tinkling Cimbale , and whilst they haue neglected others , and not cared how others liue , so as themselues may fare well , 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 , 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 , who will shew vs any good , and pretend Religion , 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 , 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 , 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 , and this is the first way that men seeke their owne . Now the contrary is seene in Nehemiah , 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 , and so spent euen his owne proper goods . And Paul sought not mans gold nor siluer , 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 , as Thessalonica , others were in danger to be preyed vpon by couetous belly-gods , 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 , 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 , 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 , 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 , being borne ( as they thinke ) to take their pleasures , and their ease , let the roofe of the house drop thorow , they stirre not ; 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 , 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 , 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 , 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 , 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 : 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 , 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 , 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 , he sayth , He needed no letters of commendations . 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 , as Dauid , Hezekiah , and Iosiah , but he seekes it not , he desires it not , 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 , 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 , 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 , and howsoeuer sometimes ( like Iezabell ) they are cut short of their purposes , yet selfe-willed men will strout and swell like Absolon , saying neither good nor bad , but hope for the day , and threaten like prophane Esall : 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 , 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 ; 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 , 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 , pride and high conceitednes , when men ouer-value themselues : And this made Absolon to seeke his Fathers kingdome , because he thought himselfe worthy of it . : This made Haman so sore vexed , 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 , want of due consideration and valuation of other mens endowments , abilities , and deserts , when men passe those things by , 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 , 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 , 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 , 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 , 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 , What am I ? And what is my Fathers house ? that thou shouldest thus blesse me ? 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 , 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 , 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 ? Nay , he brands it , and disgraceth it , as selfe-loue ; taking thought for the flesh ; louing of pleasure , &c. It is a point of good naturall policie , for a man to care and prouide for himselfe . Then the most fooles haue most naturall policie , for see you not the greatest droanes and nouices , either in Church , or Common-wealth , to be the greatest scratchers , 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 , 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 , 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 , 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 , 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 , 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 ; for , els , out of doubt , thou louest thy carnall pleasure and ease too much . Againe , 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 , I passe little for mans iudgement , whether thou canst doe thy duety that God requireth , 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 , 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 , 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 , 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 , 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 , 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 discōtentment , 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 , 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 . IN direct opposition , he should say , 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 , 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 , for euery benefit that is first craued , commeth too late . And thus the auncient Patriarkes did practise , when the trauayler and way-faring man came by , they did not tarry till they came and asked reliefe and refreshing , but sat at the gates to watch for such , and looked in the streets to find them , 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 , 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 , 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 , 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 , 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 , 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 , as it did in the dayes of the Iewes , 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 , 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 ? 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 , whom we should follow in all things within our power and capacitie , may teach vs this lesson , for ( with reuerence to his Maiestie be it spoken ) he might haue kept all grace , goodnesse , and glory to himselfe , but he hath communicated it to vs , euen as farre as we are capable of it in this life , and will communicate his glory in all fulnesse with his Elect in that life to come ; euen so his Sonne Christ Iesus left his glory eclipsed for a time , 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 , our selues and others shall be dealt withall , carest thou not how others fare , how they toile , are grieued , sicke , 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 ; and the memory of the Iust shall be blessed euen in his seede ; 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 , is thorow Gods iust iudgement recompenced vpon the children with neglect and crueltie . Lastly , 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 , 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 , which signifieth fooles and decayed men , which haue lost both the sap of grace and nature ; and such merciles men are called Goats , and shall be set at Christs left hand at the last day ; Oh therefore seeke the wealth one of another . But some will say , 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 , 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 , 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 , louing to their enemies , and blesse those that curse them ? If all men were kinde to thee , it were but Publicans right eousnesse 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 ? 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 . And let this be the first rule , which I will with two others conclude for this time . Neuer measure thy course by the most , 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 , Giue me the portion of lands and goods that appert●ineth to me , 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 ? Did not Sathan , who was not content to keepe that equall state with his fellowes , but would set his throne aboue the Starres ? 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 , then for men to liue as one , being of one heart , 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 , 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 , 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 , nor perpetuall , but indeede if wee take this course , to change ordinances and practises , because of inconueniences , wee shall haue , euery day , new lawes . Secondly , 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 , Construe things in the best part , be not too hastie to say , 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 , to keepe backe their bread , and let them not eate , goe not therefore whisperingly , to charge men with idlenesse ; but goe to the Gouernour and proue them idle ; and thou shalt see them haue their deserts . 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 , and sorrow for his euill , let his ioy bee thy ioy , and his sorrow thy sorrow : let his sicknesse be thy sicknesse : his hunger thy hunger : his pouertie thy pouertie : And if you professe friendship , 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 , and thinke vpon the things that are , 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 , when Iob was brought to the dunghill , he sate downe vpon it . And when the Almightie had beene bitter to Naomie , 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 , 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 : Beareye therefore one anothers burthen , and be not a burthen one to another , auoide all factions , frowardnes , singularitie , and withdrawings , and cleaue fast to the Lord , 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 : 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 : 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 , and peace , may bee translated from this wandring wildernesse , vnto that ioyfull and heauenly Canaan . ( ⸪ ) FINIS . Notes, typically marginal, from the original text Notes for div A19729-e160 Reu. 12. 14. 15 Act. 11. 20. 21. Luk. 2. 32. Math. 21. 43. Amos 7. 14. 2 King. 17. 23. Math. 3. 5. They offer vs to dwell where we will. 1 Cor. 2. 4. Chap. 8. 2. Luk. 16. 8. Pro. 3. 9. Psal . 42. 1. Notes for div A19729-e600 The Text. The connexion . Math. 13. 25. Iude 4. 1 Cor. 11. 13. 2 Cor. 6. 13. 2 Cor. 13. 5. Similie . Iude 16. 2 Cor. 10. 10. Ver. 18. Iob 1. 9. Rom. 16. 18. Math. 19. 21. Ver. 22. Act. 10. 33. Diuision . Order of handling . The Apostles drift . Exposition . Chap. 4. 1. 1 Cor. 11. 28. 1 Cor. 14. 34. Obiect . 1 Tim. 5. 8. Resp . Doct. 1. Amplific . 1 Sam. 15. 2. 3. 4 2 King. 12. 26. And 21. 2. 1 Sam 25. 13. 2 Chron. 16. 10. And 35. 22. Isaiah 39. 2. Gal. 2. 11. 12. Phil. 2. 21. Philip. 2. 4. 1. Cor. 13. 6. Gal. 5. 26. Illustration experimentall . Simile . Psal . 112. 9. Eccle. 11. 1. Luk. 6. 35. 2 Cor. 11. 7. 1 Cor. 13. 1. Mat. 25. 41. 42. Particular amplific . Act. 24. 26. Psal . 4. 7. Amos 8. 5. Iob 31. 24. 2 King. 5. 21. Neh. 5. 14. 15. 16. Act. 20. 2 Thes . 3. 9. Ver. 8. 2 Cor. 11. 12. Gen. 41. 49. Iosh . 7. 21. Luke 11. 46. Gen. 2. 15. Eccle. 10. 18. Pro. 24. 30. 31. 2 Sam. 11. 11. Rom. 16. 26. Iude 12. Neh. 5. 14. Iob 31. 17. 1 Sam. 15. 30. Gal. 5. 26. 2 Cor. 3. 2. 2 Cor. 10. 12. 1 Sam. 18. 〈…〉 2 King. 18. 3. 1 Cor. 6. 8. 1 Sam. 8. 19. 1 King. 19. 2. 2 Sam. 13. 22. Gen. 27. 41. 1 Sam. 25. 34. Math. 14. 8. 9. Quest . Resp . Reason 1. 2 Sam. 15. 4. Hest . 3. 5. Reason 2. Gen. 40. 23. Reason 3. 1 King. 10. 7. 8 Rom. 11. 33. Similies . 2 Sam. 7. 18. Psal . 8. 3. Vse 1. Mat. 16. 22. Rom. 13. 14. 2 Tim. 3. 4. Obiect . Resp . Psal . 73. 5. 7. Vse 2. Simile . 1 Cor. 7. 30. 31. Iob 2. 10. Phil. 4. 10. Edele 7. 6. Dan. 1. 15. 1 Cor. 4. 3. Heb. 12. 2. 1 Sam. 25. 34. 1 King. 21. 4. Eccle. 10. 1. A faire warning . Psal . 78. 5. 7. Isa . 57. 1. Text. Expli . Doct. 2. Luk. 18. 5. Gen. 19. 1. 2. Iudg. 19. 20. 21. Iob 31. 32. 2 Sam. 9. 1. 1 Cor. 12. 27. Reasons . 1. Iohn 4. 5. 2 Reason . 3 Reason . Neh. 5. 1 Sam. 30. 26. 31. 2 Tim. 3. 2. 4 Reason . Ephes . 5. 1. Ioh. 1. 16. Psal . 113. 6. 7. 2 Tim. 4. 5. Ioh. 17. 22. And 15. 13. 5 Reason . Iudg. 1. 6. 7. Mat. 7. 2. Mat. 5. 7. Prou. 10. 2 Sam. 21. 7. 8. 9. 6 Reason . Rom. 1. 30. Psal . 14. 1. Math. 25. 33. Obiect . Resp . Luk. 13. 23. 24. Mat. 5. 44. 47. Psal . 12. 1. Rom. 12. 20. 1 Rule . 2 Rule . Luk. 15. 12. Esay 14. 12. 13 Iude 6. Gen. 3. 5. Psal . 133. 1. Act. 4. 32. Obiect . Resp . Math. 19. 8. 1 Sam. 8. 5. 2 Thes . 3. 9. Rom. 1. 29. 1 Sam. 30. 10. 24. Act. 19. 38. 2 Thes . 3. 10. Deut. 19. 15. 1 Sam. 18. 9. Rom. 12. 19. Pro. 17. 17. 3 Rule . Gen. 42. 1. Iob 2. 8. Ruth 1. 20. 1 Sam. 1. 6. 7. Gal. 6. 2. 2 Sam. 15. 33. Heb. 10 29. Gen. 13. 7. Colos . 4. 5. Heb. 13. 2. 2 Pet. 3. 14. Heb. 4. 9.