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BY ROBERT CUSHMAN.
1 6.2 1.
§ “THE
§ FIRST SER M0 N
f PREACHED IN NEW ENGLAND;
& AND THE OLDEST EXTANT
AMIFERICA.”
wº-
C. C. OM STO C K,
Kingston, R. H.
MIDCCCXLVII.










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S E L E - L () W E :
B Y R O B E R T C U S H M A. N.
tºº.
* ,
1 6 21 .
66
THE
FIRST SERM ON
PREACHED IN NEW ENGLAND ;
A N D T H E O L D EST EXT ANT
OF ANY DELIVERED IN
AMERICA.”
N E W - Y O R K :
J. E. D. C O M S T O C K.
MDCCCXLVII.
GS X
7 2- 3 3
C. q a
§ 5

! 3.
H
S-3 . A
Entered according to Act of dº in the year 1847, by
J. E. D. C. O M S T O C K ,
in the Clerk’s office of the District Court for the Southern District
of New-York,
Stereotyped by Vincent Diil, Jr.,
No. 17 Ann Street., N. Y.
THE ancient Discourse of Robert Cush-
man, here presented to the public, is the
first ever preached in New-England; the
oldest now in existence of all the early
sermons delivered in America. To the
present and succeeding generations it will
be a most interesting relic. It will have a charm for every soul that
knows the meaning of Freedom and Religion. This must be the case
from the history with which it is connected. “Our reverence has its
foundation in the nature of things, and cannot be eradicated.”
Some of the Fathers—fac-similies" of whose autographs are given—
formed a part of the congregation at Plymouth to whom this dis-
course was originally addressed. Their interesting representatives
therefore, may appropriately be introduced as a frontispiece to these
pages. It will add greatly to the interest of Mr. Cushman’s unpre-
tending words, that they are accompanied by so many of his old friends
and “hearers º' Their names are as follows:—Gov. William Bradford,
Gov. Edward Winslow, Gov. Thomas Prince, Capt. Miles Standish,
William Brewster, Isaac Allerton, Nathaniel Morton, John Bradford,
John Winslow, Thomas Cushman, Constant and Thomas Southworth.
* These have been copied from “Recollections of the Pilgrims,” an interesting
work by William P. Russell, Esq., who “obtained them expressly for his volume,
after much labor among ancient deeds and other documents.”

C O N T E N T S.
FAC-SIMILES,
TO THE READER, & *
PLYMOUTH AND THE PILGRIMS, .
THE PILGRIM FATHERS, .
THE “EPISTLE DEDICATORY,”
SERMON, & & & & * &
SKETCH OF THE AUTHOR'S LIFE, .
TWO HUNDRED YEARS AGO, .
PLYMOUTH AND THE PILGIRIMS :
(From the “Tour” of the late President Dwight.)
“PLYMoUTH was the first town built in New England by
civilized man; and those by whom it was built were in-
ferior in worth to no body of men, whose names are recor-
ded in history during the last seventeen hundred years.
A kind of venerableness, arising from these facts, attaches
to this town, which may be termed a prejudice. Still it
has its foundation in the nature of man, and will never
be eradicated by philosophy or ridicule. No New Eng-
lander who is willing to indulge his native feelings, can
stand upon the rock where our ancestors set the first foot
after their arrival on the American shore, without ex-
periencing emotions very different from those which are
excited by any common object of the same nature. No
[American] could be willing to have that rock buried and
forgotten. Let him reason as coldly and ingeniously as he
pleases, he will still regard that spot with emotions wholly
different from those which are excited by other places of
equal importance. For myself, I cannot wish this trait in
the human character obliterated. In a higher state of
being, where truth is universally as well as cordially
embraced, and virtue controls without a rival, this preju-
dice, if it must be called by that name, will become useless,
and therefore may safely be discarded. But in our present
condition, every attachment which is innocent, has its use,
and contributes both to fix and soften man.” Of our ances-
tors he says, “But when I call to mind the history of their
sufferings on both sides the Atlantic, when I remember
viii PLYMOUTH ANE) THE PILGIRIAIS.
their pre-eminent patience, their unspotted piety, their
immovable fortitude, undaunted resolution, their love to
each other, their justice and humanity to the savages, and
their freedom from all those stains which elsewhere spotted
the character even of their companions in affliction, I
cannot but view them as illustrious brothers, claiming the
veneration and applause of all their posterity. By me the
names of Carver, Bradford, Cushman and Standish, wiłł
never be forgotten until I lose the power of recollec-
tion. * * * The institutions, literary and religious, by
which New-England is distinguished on this side the
Atlantic, began here. Here the manner of holding lands
in free socage now universal in this country, commenced.
Here the right of suffrage was imparted to every citizen,
to every inhabitant not disqualified by poverty or vice.
Here was formed the first establishment of towns, of the
local legislature, which is called a town meeting, and of
the peculiar executive, styled the selectmen. Here the
first parochial school was set up, and the system originated
for communicating to every child in the community the
knowledge of reading, writing and arithmetic. Here, also,
the first building was erected for the worship of God;
the first religious assembly gathered; and the first minis-
ter called and settled, by the voice of the church and
congregation. On these simple foundations has since been
erected a structure of good order, peace, liberty, know-
ledge, morals and religion, with which nothing on this side
the Atlantic can bear remote comparison.”
ix
T H E P I L G R I. M. F. A. T H E R S .
BY REV. J. PIERPONT.
THE Pilgrim fathers—where are they
The waves that brought them o'er
Still roll in the bay, and throw their spray,
As they break along the shore:
Still roll in the bay, as they rolled that day
When the Mayflower moored below,
When the sea around was black with storms,
And white the shore with snow.
The mists, that wrapped the pilgrim's sleep,
Still brood upon the tide;
And his rocks yet keep their watch by the deep,
To stay its waves of pride;
But the snow-white sail, that he gave to the gale
When the heavens looked dark, is gone —
As an angel's wing, through an opening cloud,
Is seen, and then withdrawn.
The pilgrim exile—sainted name !
The hill, whose icy brow
Rejoiced, when he came, in the morning's flame,
In the morning's flame burns now.
And the moon's cold light as it lay that night
On the hill-side and the sea,
Still lies where he laid his houseless head —
But the pilgrim—where is he 4
THE PIL GRINI FATHER3.
The pilgrim fathers are at rest:
When Summer's throned on high,
And the world's warm breast is in verdure dressed—
Go, stand on the hill where they lie.
The earliest ray of the golden day
On that hallowed spot is cast;
And the evening sun, as he leaves the world,
Looks kindly—on that spot last.
The pilgrim SPIRIT has not fled :
It walks in moon's broad light;
And it watches the bed of the glorious dead,
With the holy stars, by night.
It watches the bed of the brave who have bled,
And shall guard this ice-bound shore,
Till the waves of the bay, where the Mayflower lay,
Shall foam and freeze no more.
To his loving Friends the Adventurers for
NEw-ENGLAND, together with al/ Wel/- Wil/-
ers, and Well-Wishers thereunto, Grace and
Peace, &c.
NEW-ENGLAND, so called not only to avoid novelties,
because Captain Smith hath so entitled it in his description,
but because of the resemblance that is in it, of England the
native soil of Englishmen. It being much what the same
for heat and cold in summer and winter, it being champaign
ground, but no high mountains, somewhat like the soil in
Rent and Essex; full of dales, and meadow ground, full of
rivers and sweet springs, as England is. But principally,
so far as we can yet find, it is an island, and near about the
quantity of England, being cut out from the main land in
America, as England is from the main of Europe, by a
great arm of the sea, which entereth in forty degrees, and
runneth up north west and by west, and goeth out either
into the south sea, or else into the bay of Canada. The
certainty whereof, and secrets of which, we have not yet
so found as that as eye-witnesses we can make narration
thereof, but if God give time and means, we shall, ere
, long, discover both the extent of that river, together with
the secrets thereof; and so try what territories, habitation,
or commodities, may be found, either in it, or about it
It pertaineth not to my purpose to speak any thing either
in praise, or dispraise of the country : so it is by God’s
Providence, that a few of us are there planted to our con-
tent, and have with great charge and difficulty attained
quiet and competent dwellings there. And thus much
xã THE EPISTLE DEDICATORY.
I will say for the satisfaction of such as have any thought
of going hither to inhabit : That for men which have a
large heart, and look after great riches, ease, pleasures,
dainties, and jollity in this world (except they will live by
other men's sweat, or have great riches) I would not
advise them to come there, for as yet the country will
afford no such matters: but if there be any who are con-
tent to lay out their estates, spend their time, labors, and
endeavors, for the benefit of them that shall come after,
and in desire to further the gospel among those poor hea-
thens, quietly contenting themselves with such hardship
and difficulties, as by God’s Providence shall fall upon
them, being yet young, and in their strength, such men
I would advise and encourage to go, for their ends cannot
fail them.
AND if it should please God to punish his people in the
christian countries of Europe, (for their coldness, carnality,
wanton abuse of the gospel, contention, &c.,) either by
Turkish slavery, or by popish tyranny, which God forbid,
yet if the time be come, or shall come (as who knoweth)
when satan shall be let loose to cast out his floods against
them, here is a way opened for such as have wings to fly
into this wilderness; and as by the dispersion of the Jewish
church through persecution, the Lord brought in the ful-
ness of the Gentiles, so who knoweth, whether now by
tyranny and affliction, which he suffereth to come upon
them, he will not by little and little chase them even
amongst the heathens, that so a light may rise up in the
dark, and the kingdom of heaven be taken from them
which now have it, and given to a people that shall bring
forth the fruit of it. This I leave to the judgment of the
godly wise, being neither prophet nor son of a prophet, but
considering God’s dealing of old, and seeing the name of
christian to be very great, but the true nature thereof
almost quite lost in all degrees and sects, I cannot think
but that there is some judgment not far off, and that God
will shortly even of stones, raise up children unto Abraham.
THE EPIST LE DEDICATORY. Kiii
AND who so rightly considereth what manner of
entrance, abiding, and procedings, we have had among
these poor heathens since we came hither, will easily
think, that God has some great work to do towards them.
THEY were wont to be the most cruel and treacherous
people in all these parts, even like lions ; but to us they
have been like lambs, so kind, so submissive, and trusty, as
a man may truly say, many christians are not so kind, nor
SII) Cére. -
THEY were very much wasted of late, by reason of a
great mortality that fell amongst them three years since,
which together with their own civil dissentions and bloody
wars, hath so wasted them, as I think the twentieth person
is scarce left alive ; and those that are left, have their
courage much abated, and their countenance is dejected,
and they seem as a people affrighted. And though when
we came first into the country, we were few, and many of
us were sick, and many died by reason of the cold and
wet, it being the depth of winter, and we having no hou-
ses, nor shelter, yet when there was not six able persons
among us, and that they came daily to us by hundreds,
with their Sachems or Kings, and might in one hour have
made a despatch of us, yet such a fear was upon them, as
that they never offered us the least injury in word or deed.
And by reason of one Tisquanto, that lives amongst us,
that can speak English, we have daily commerce with
their kings, and can know what is done or intended
towards us among the savages; also we can acquaint them
with our courses and purposes, both human and religious.
And the greatest commander of the country, called Massa-
soit, cometh often to visit us, tho’ he lives 50 miles from
us, often sends us presents, he having with many other of
their governors, promised, yea, subscribed obedience to our
sovereign Lord King JAMEs, and for his cause to spend
both strength and life. And we for our parts, through
God’s Grace, have with that equity, justice, and com-
passion, carried ourselves towards them, as that they have
xiv. THE EPISTI, E D EDICATORY.
received much favor, help, and aid from us, but never the
least injury or wrong by us.* We found the place where
we live empty, the people being all dead and gone away,
and none living near by S or 10 miles ; and though in the
time of sore hardship we found (travelling abroad) near 8
bushels of corn hid up in a cave, and knew no owners of
it, yet afterwards hearing of the owners of it, we gave
them (in their estimation) double the value of it. Our
care hath been to maintain peace amongst them, and have
always set ourselves against such of them as used any re-
bellion, or treachery against their governors, and not only
threatened such, but in some sort paid them their due
deserts ; and when any of them are in want, as often they
are in the winter, when their corn is done, we supply
them to our power, and have them in our houses eating
and drinking, and warming themselves, which thing (though
it be something a trouble to us) yet because they should
see and take knowledge of our labors, orders, and dili-
gence, both for this life and a better, we are content to
bear it, and we find in many of them, especially of the
younger sort, such a tractable disposition, both to religion
and humanity, as that if we had means to apparel them,
and wholly to retain them with us (as their desire is) they
would doubtless in time prove serviceable to God and
man, and if ever God send us means we will bring up
hundreds of their children, both to labor and learning.
But leaving to speak of them till a further occasion be
offered if any shall marvel at the publishing of this trea-
tise in England, seeing there is no want of good books, but
rather want of men to use good books, let them know, that
the especial end is, that we may keep those motives in
memory for ourselves, and those that shall come after, to
be a remedy against self-love the bane of all societies.
And that we also might testify to our christian country-
men, who judge diversely of us, that though we be
* They offer us to dwell where we will.
THE EPIST LE D EDICATORY. XV
in a heathen country, yet the grace of Christ is not quench-
ed in us, but we still hold and teach the same points
of faith, mortification, and sanctification, which we have
heard and learned, in a most ample and large manner in
our own country. If any shall think it too rude and
unlearned for this curious age, let them know, that to paint
out the gospel in plain and flat English, amongst a com-
pany of plain Englishmen (as we are) is the best and
most profitable teaching ; and we will study plainness, not
curiosity, neither in things human, nor heavenly. If any
error or unsoundness be in it, (as who knoweth) impute it
to that frail man which indited it, which professeth to
know nothing as he ought to know it. I have not set
down my name, partly because I seek no name, and
principally, because I would have nothing esteemed by
names, for I see a number of evils to arise through names,
when the persons are either famous, or infamous, and God
and man is often injured : if any good or profit arise to
thee in the receiving of it, give God the praise and esteem
me as a son of Adam, subject to all such frailties as other
IY}{2}] a Fé.
AND you, my loving friends, the adventurers to this
plantation ; as your care has been, first to settle religion
here, before either profit or popularity, so I pray you, go
on, to do it much more, and be careful to send godly men,
though they want some of that wordly policy which this
world hath in her own generation, and so though you
lose, the Lord shall gain. I rejoice greatly in your free
and ready minds to your powers, yea, and beyond your
powers to further this work, that you thus honor God
with your riches, and I trust you shall be repaid again
double and treble in this world, yea, and the memory of
this action shall never die, but above all adding unto this
(as I trust you do) like freeness in all other God’s services
both at home and abroad, you shall find reward with GoD,
ten thousand-fold surpassing all that you can do or think;
be not therefore discouraged, for no labor is lost, nor
xvi THE EPIST LE DEDICATORY.
money spent which is bestowed for God, your ends were
good, your success is good, and your profit is coming, even
in this life, and in the life to come much more : and what
shall I say now, a word to men of understanding sufficeth,
pardon I pray you my boldness, read over the ensuing
Treatise, and judge wisely of the poor weakling, and the
Lord, the God of sea and land, stretch out his arm of
protection over you and us, and over all our lawful and
good enterprises, either this, or any other way.
PLYMOUTH IN NEW-ENGLAND.
December 12, 1621.
THE SIN AND DANGER OF SELFLOVE,
A.
I) I S () () U R S E
DELIVE RED AT PLYMoUTH, IN NEw-ENGLAND,
1 6 2 .
Let no man seek his own : But every man
another’s wealth.-1 Cor. x. 24.
THE occasion of these words of the Apostle Paul,
was because of the abuses which were in the Church
of Corinth. Which abuses arose chiefly through
swelling pride, self-love and conceitedness, for although
this"Church was planted by Paul and watered by
Apollos, and much increased by the Lord ; yet the
sower of tares was not wanting to stir up evil workers
and fleshly minded hypocrites, under a show of
godliness, and with angel-like holiness in appearance,
to Creep in amongst them to disturb their peace, try
their soundness, and prove their constancy. And
this the Apostle complains of very often : as first, in
their carnal divisions, Chap. 1; then in their extolling
their eloquent teachers, and despising Paul, Chap. 4.
Then in their offensive going to law, before the hea-
18 A DISCOURSE DELIVERED AT PLYMoUTH,
then judges, 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
love-feasts, in the time and place of their Church
meetings, the rich which could together feed to full-
mess, despising and contemming the poor, that had
not to lay it on as they had, Chap. 11. Finally,
in both the Epistles, he very often nippeth them for
~ -- ~~~ –— ...—
their pride, and self-love, straitness and censorious-
ness, 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 mouthfull 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 physick
is as terrible to carnal professors, as abstinence from
drink is to a man that hath the dropsy; and it is
IN NEW-ENGLAND, 1621. 19
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 humour let out, else it will spoil all,
it will infect both soul and body, yea, and the con-
tagion 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 Ea:hortation. 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 law-
ful, &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 show 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 inexpedient, unprofitable, yea, unlawful, and
20 A DISCOURSE DELIVERED AT PLYMoUTH,
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 associ-
ates, hath learned nothing aright, but is, apparently, a
man that seeks himself, and against whom the Apos-
tle here dealeth most properly.
The manner of the speech, may seem as counsel
left-at-liberty: as Matt. 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. 4. 1. That is, a man
ought so to esteem of us. Let a man examine himself,
I Cor. 11. 28. That is, as if he had 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 had 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-seek-
ing be left off, and turn the stream another way,
namely, seek the good of your brethren, please them,
honour them, reverence them, for otherwise it will
never go well amongst you.
Obj. But doth not the Apostle elsewhere say ?
That he, that careth not for his own, is worse than an
infidel.
Ans. True, but by “own " there, he meaneth
IN NEW-ENGLAND, 1621. 21
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 thou-
sands.
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 eaccess 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
favour in his father's court: Jeroboam, 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 show of godliness, are lovers
of themselves: David was about to seek himself
when he was going to kill Nabal ; Asa in putting
32 A DISCOURSE DELIVERED AT PLYMoUTII,
Hanani in prison ; Josiah when he would go war
with Nebo, 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 here-
with 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. Cor. 13. 6. Gal. 5. 26.
Yea, and doth not experience teach, that even
amongst professors of religion, almost all the love
and favour that is showed 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: labour 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 than by a belly-god, host, or
innkeeper, which welcometh his guests with smilings,
and salutations, and a thousand welcomes, and
rejoiceth greatly to have their company to dice, cards,
eat, drink, and be merry; but should not the box
be paid, the pot be filling, and the money telling, all
this while, the epicure's joy would soon be turned
into sorrow, and his smiles turned into frowns, and
the door set open, and their absence craved : even so
men blow the bellows hard, when they have an iron
of their own a heating, work hard whilst their own
house is in building, dig hard whilst their own garden
is in planting, but is it so as the profit must go wholly
or partly to others; their hands wax feeble, their
IN NEW-ENGLAND, 1621. 23
hearts wax faint, they grow churlish, and give cross
answers, like Nabal; they are sour, discontent, and
nothing will please them. And where is that man to
be found, that will disperse abroad, and cast his bread
upon the waters, that will lend, looking for nothing
again, that will do all duties to others freely and
cheerfully in conscience to God, and love unto men,
without his close and secret ends or 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 cymbal, 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.
But that I may not walk in generalities, the particu-
lar ways by which men seek their own are these :
First, such as are covetous, seek their own by seeking
riches, wealth, money, as Felic pretending love unto
Paul, sent for him often, but it was in hope of money.
Many there are who say, who will show us any good;
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
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
24 A DISCOURSE DELIVERED AT PLYMOUTH,
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 Gehazi ; 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
wordling, 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 seeth others
of his brethren and associates to want; but then
is a time, if he have any thing, to fetch it out and dis-
perse it; but the covetous gather goods; he like Achan
covets all that he seeth ; and neglects no time, but
gathers still and holds all fast, . if it were to save
the life of his brother, his bags must not be diminish-
ed, nor his chests lighted, nor his field set to sale ;
gather as much as he can, but it is death to diminish
the least part of it.
IN NEW-ENGLAND, 1621. 25
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 innocence, 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 over-
grown with weeds, they care not; they must not foul
their hand, nor wet their foot; it is 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 2 And canst thou see other
of thy brethren toil their hearts out, and thou sit idle
at home, or takest thy pleasure abroad 7 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 apostle's 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 sub-
stances, then they were in their element. And
certainly there are some men which shape even their
3
26 A DISCOURSE DELIVERED AT PLY MOUTH,
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 afflic-
tion 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
alotted 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 mal),
and a belly-god 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 gotteis
some meat which is better than ordinary, and better
than his other brethren, he can have no rest in him-
self, except he make others partake with him. But a
belly-god will take all in his own throat, yea, though
his neighbor come in and behold him eat, yet he * *
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 peo-
ple; and it is wonderful to see how some men are desir-
ous of vain glory. And how earnestky 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,
IN NEW-ENGLAND, 1621. 27
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
II].621]. - -
Now the contrary was seen in Paul; he saith, He
needed no letters of commendation. And again, He is
*ot affected with men's praise. 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 showed 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. Thus men
2S A DISCOURSE DELIVERED AT PLYMOUTH,
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 profane 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 Nabal, 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, Matt. 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 2 that
ſmen seek so earnestly themselves, in seeking riches,
honor, ease, belly-cheer, will, &c., something there
ts that carrieth them.
Ans. True, and the reasons and causes are specially
these three,
First, Pride and high conceitedness, when men
over-value themselves. And this made Absalom to
seek his father's kingdom, because he thought himself
worthy of it. This made Haman so sore vexed, be-
cause Mordecai bowed not to him, because he highly
valued himself.
And surely that which a man valueth much, he
giveth much respect to, and so it is a sure sign that a
IN NEW-ENGLAND, 1621. 29
man loves himself most when he giveth most to him-
self; and some intolerable proud persons even think
all the world is for them; and all their purposes and
endeavors show 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. So men use 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
RY) 62?]. - +
Thirdly, Want of heavenly conversation, and
spiritual eye to behold the glory, greatness, and ma-
jesty, and goodness of God; as the queen of Sheba
thought highly of her own glory, wisdom and happi-
ness, 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,
Oh the depth of the riches, wisdom, and knowledge of
God, &c., and would be ashamed of their own sinful-
ness, 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 inhu-
man life the best, which if they saw and did rightly
apprehend the benefit of comely humanity, the sweet-
30 A DISCOURSE DELIVERED AT PLYMOUTH,
ness 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 contem-
plation, by the eye of faith, would behold the glory of
God, and what great riches, beauty, fulness, perfec-
tion, 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 shouldest
thus bless me 2 Yea, What is man 2 or the son of
man that thou so regardest him 2
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 it !
Then hence are reproved a number of men, who
think they can never show 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 fleshly
wantonness is never thought upon : and why Be-
cause they think even God and man owe 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
IN NEW-ENGLAND, 1621. 31
to seek his own, and art thou wiser than God, to
think thou never seekest Yhine own enough 7 or
dreamest thou that thou art made of other and better
mettle than other men are Surely, I know no way
to escape, having of corruption to thy Father, and the
worm to thy sister and brother. And if God had any
where in all the scriptures said, love thyself, make
much of thyself, provide for one, &c., there were some
reason for thee to take up the niggard’s proverbs,
Every man for himself and God for us all ; charity
beginneth at home, &c. But God never taught thee
these things; no, they are satan's positions. Doth
God ever commend a man for carnal love of himself
Nay, he brands it, and disgraceth it, as self-love,
taking thought for the flesh ; loving of pleasure, &c.
Obj. It is a point of good natural policy, for a
man to care and provide for himself.
Ans. Then the most fools have most natural
policy, for you see not the greatest drones and novices,
either in church or commonwealth, to be the greatest
scratchers and scrapers, and gatherers of riches 2 Are
they not also for the most part, best fed and clad 2
And live they not most easily 2 What shall I say ?
Even hogs, dogs, and brute beasts know their own
ease, and can seek that which is good for themselves;
and what doth this shifting, progging, and fat feeding,
which some use, more resemble any thing than the
fashion of hogs 2 And so let it be what natural policy
it will.
Use 2. If God see this disease of self-love so
dangerous in us, then it standeth us all in hand to
suspect ourselves, and so to seek out the root of this
disease, that it may be cured. If a learned physician,
shall see by our countenance and eye, that we have
some dangerous disease growing on us, our hearts
32 A DISCOURSE DELIVERED AT PLYMOUTH,
will smite us, and we will bethink ourselves where
the most grief lieth, and ſow it should come, whether
with cold, heat, surfeit, overflowing of blood, or
through grief, melancholy, or any such way ; and
every man will bestir himself to get rid of it, and will
prevent always that which feeds the disease, and
cherish all courses that would destroy it.
Now, how much more ought we to bestir ourselves,
for this matter of self-love, since God himself hath
cast all our waters, and felt all our pulses, and
pronounceth us all dangerously sick of this disease ?
Believe it, God cannot lie, nor be deceived ; he that
made the heart, doth not he know it ! Let every
man’s heart Smite him, and let him fall to the examina-
tion of himself and see first, whether he love not
riches and wordly wealth too much, whether his
heart be not too jocund at the coming of it in, and too
heavy at the going of it out; for if you find it so there
is great danger, if thou canst not buy as if thou
possessed not, and use this world as though thou used
it not, thou art sick, and had need to look to it. So,
if thou lovest thine ease and pleasure, see whether
thou can be content to receive at God’s hands evil as
well as good, whether thou have learned as well
to abound as to want, as well to endure hard labor,
as to live at ease ; and art as willing to go to the
house of mourning as to the house of mirth, for, else,
out of doubt, thou lovest thy carnal pleasure and ease
too much. -
Again, see whether thine heart cannot be as merry,
and thy mind as joyful, and thy countenance as
cheerful, with coarse fare, with pulse, with bread and
water (if God offer thee no better, nor the times afford
other) as if thou had the greatest dainties. So also
Whether thou can be content as well with scorns of
IN NEW-ENGLAND, 1621. 33
men, when thou hast done well, as with their praises,
so if thou can with comfort and good conscience say,
I pass little for man’s judgment; whether thou can do
thy duty that God requireth, and despise the shame, re-
ferring thyself unto God, for if thou be disheartened, dis-
couraged, and weakened in any duty because of men's
dispraises, it is a sign thou lovest thyself too much.
So for the will, if thou can be content to give way
even from that which thou hast said shall be, yea,
vowed shall be, when better reason cometh, and hast
that reverence of other men, as that when it standeth
but upon a matter of will, thou art as willing their
wills shall stand as thirie, and art not sad, churlish
or discontent, but cheerful in thine heart, though thy
will be crossed, it is a good sign, but if not, thou art
sick of a self-will, and must purge it out. I the rather
press these things, because I see many men both wise
and religious, which yet are so tainted with this
pestilent self-love, as that it is in them even as a dead
fly to the apothecaries' ointment, spoiling the efficacy
of all their graces, making their lives uncomfortable
to themselves, and unprofitable to others, being neither
fit for church nor commonwealth, but have even their
very souls in hazard thereby, and therefore who can
say too much against it.
It is reported that there are many men gone to
that other plantation in Virginia, which, whilst they
lived in England, seemed very religious, zealous, and
conscionable; and have now lost even the sap of
grace, and edge to all goodness; and are become
mere wordlings. This testimony I believe to be
partly true, and amongst many causes of it, this self-
love is not the least. It is indeed a matter of some
commendation for a man to remove himself out of a
thronged place into a wide wilderness; to take in
34 A DiscourSE DELIVERED AT PLYMOUTH,
hand so long and dangerous a journey, to be an
instrument to carry the gospel and humanity among
the brutish heathen ; but there may be many goodly
shows and glosses, and yet a pad in the straw ; men
may make a great appearance of respect unto God,
and yet but dissemble with him, having their own
lusts carrying them : and, out of doubt, men that have-
taken in hand hitherto come, out of discontentment in
regard of their estates in England; and aiming at
great matters here, affecting it to be gentlemen, landed
men, or hoping for office, place, dignity, or fleshly lib-
erty; let the show be what it will, the substance is
naught; and that bird of self-love which was hatched
at home, if it be not looked to, will eat out the life of
all grace and goodness : and though men have
escaped the danger of the sea, and that cruel mortality,
which swept away so many of our loving friends and
brethren ; yet except they purge out this self-love,
a worse mischief is prepared for them : and who
knoweth whether God in mercy have delivered those
just men which here departed, from the evils to come;
and from unreasonable men, in whom there neither
was, nor is, any comfort, but grief, sorrow, affliction,
and misery, till they cast out this spawn of self-love.
But I have dwelt too long upon this first part :
A come now to the Second, which concerns an exhor-
tation, as I showed you, in the division.
But every man another’s wealth.
In direct opposition, he should say, Let every man
seek another's, but the first part being compared with
the latter, and (seek) being taken out of the former
and put to the latter, and (wealth) taken out or rather
implied, in the former, the whole sentence is thus
resolved, Let no man seek his own wealth, but let every
man seek another’s wealth.
IN NEW-ENGLAND, 1621. 35
And the word here translated wealth, is the same
with that in Rom. 13. 4. and may not be taken only
for riches, as Englishmen commonly understand it,
but for all kinds of benefits, favors, comforts, either
for soul or body; and so here again, as before, you
must understand an affirmative commandment, as the
negative was before : and lest any should say, If I
may not seek my own good, I may do nothing; yes
saith Paul, I’ll tell thee, thou shalt seek the good of
another, whereas now all thy seeking helps but one,
by this means thou shalt help many : and this is
further enforced by these two circumstances, (no
man) may seek his own, be he rich, learned, wise,
&c. But every man must seek the good of another.
The point of instruction is taken from the very
letter, and phrase, viz:
Doct. 2. A man must seek the good, the wealth, the
profit of others.
I say he must seek it, he must seek the comfort,
profit and benefit of his neighbor, brother, associate,
&c. His own good he need not seek, it will offer
itself to him every hour ; but the good of others must
be sought ; a man must not stay from doing good
to others, till he is sought unto, pulled and haled,
(as it were) like the unjust judge, for every benefit
that is first craved, cometh too late. And thus the
ancient patriarchs did practice, when the traveller
and way-faring men came by, they did not tarry till
they came and asked relief and refreshment, but sat
at the gates to watch for such, (Judg. 19. 20, 21) and
looked in the streets to find them, yea, set open their
doors that they might freely and boldly enter in.
And howsoever, some may think this too large a
practice, since now the world is so full of people, yet
36 A DISCOURSE DELIVERED AT PLYMOUTH,
I see not but the more people there is, the larger
charity ought to be. -
But be it so, as a man may neglect, in Some sort the
general world, yet those to whom he is bound, either
in natural, civil, or religious bands, them he must
seek how to do them good. A notable example you
have in David, who, because there was betwixt him
and Jonathan a band and covenant, therefore he
enquired, whether there was any left of the house of
Saul, to whom he might show mercy for Jonathan’s
sake. So this people of Corinth, to whom Paul
writeth, they were in a spiritual league and covenant
in the Gospel, and so were a body. Now for one
member in the body to seek himself, and neglect all
others, were as if a man should clothe one arm or one
leg of his body with gold and purple, and let all the
rest of the members go naked.
Now brethren, I pray you, remember yourselves,
and know, that you are not in a retired monastical
course, but have given your names and promises one
to another, and covenanted here to cleave together in
the service of God, and the king; what then must
you do? May you live as retired hermits 2 and look
after no body ? Nay, you must seek still the wealth
of one another ; and enquire as David, how liveth
such a man 2 How is he clad 2 How is he fed He
is my brother, my associate; we ventured our lives
together here, and had a hard brunt of it, and we
are in league together. Is his labor harder than
mine 2 surely I will ease him. Hath he no bed to lie
on 2 why, I have two, I’ll lend him one. Hath he no
apparel ? why, I have two suits, I’ll give him one of
them. Eats he course fare, bread and water, and I
have better ? why, surely we will part stakes. He is
as good a man as I, and we are bound each to other,
IN NEW-ENGLAND, 1621. 37
so that his wants must be my wants, his sorrows my
Sorrows, his sickness my sickness, and his welfare
my welfare, for I am as he is. And such a sweet
sympathy were excellent, comfortable, yea, heavenly,
and is the only maker and conservator of churches and
commonwealths, and where this is wanting, ruin
Comes on quickly, as it did here in Corinth.
But besides these motives, there are other reasons
to provoke us not only to do good one to another; but
even to seek and search how to do it.
1. As first, To maintain modesty in all our associ-
ates, that of hungry wanters, they become not bold
beggars and impudent cravers; for as one saith of
women, that, when they have lost their shamefaced-
ness, they have lost half their honesty, so may it be
truly said of a man that when he hath lost his modes-
ty, and puts on a begging face, he hath lost his
majesty, and the image of that noble creature ; and
man should not beg and crave of man, but only of
God. True it is, that as Christ was fain to crave
water of the Samaritan woman, so men are forced to
ask sometimes rather than starve, but indeed in all
societies it should be offered them. Men often com-
plain of men's boldness in asking, but how cometh
this to pass, but because the world have been so full
of self-lovers, as no man would offer their money,
meat, garments, though they saw men hungry, har-
borless, poor, and naked in the streets; and what is it
that makes men brazen-faced, bold, brutish, tumultuous,
but because they are pinched with want, and see
others of their companions (which it may be have
less deserved) to live in prosperity and pleasure?
2. It wonderfully encourageth men in their duties,
when they see the burthen equally borne ; but when
some withdraw themselves and retire to their own
4
33 A BISCOURSE DELIVERED AT PLYMOUTH,
particular ease, pleasure, or profit, what heart can
men have to go on in their business? When men are
come together to lift some weighty piece of timber or
vessel, if one stand still and do not lift, shall not the
rest be weakened and disheartened 2 Will not a few
idle drones spoil the whole stock of laborious bees:
so one idle-belly, one murmurer, one complainer, one
self-lover will weaken and dishearten a whole colony.
Great matters have been brought to pass where men
have cheerfully as with one heart, hand, and shoul-
der, gone about it, both in wars, buildings, and plan-
tations, but where every man seeks himself, all
cometh to nothing. -
3. The present necessity requireth it, as it did in
the days of the Jews, returning from captivity, and as
it was here in Corinth. The country is yet raw, the
land untilled, the cities not builded, the cattle not
settled ; we are compassed about with a helpless and
idle people, the natives of the country, which cannot
in any comely or comfortable manner help themselves,
much less us. We also have been very chargeable
to many of our loving friends, which helped us hither,
and now again supplied us, so that before we think
of gathering riches, we must even in conscience think
of requiting their charge, love and labor, and cursed
be that profit and gain which aimeth not at this.
Besides, how many of our dear friends did here die
at our first entrance, many of them no doubt for want
of good lodging, shelter, and comfortable things, and
many more may go after them quickly, if care be not
taken. Is this then a time for men to begin to seek
themselves 2 Paul saith, that men in the last days
shall be lovers of themselves, but it is here yet but
the first days, and (as it were) the dawning of this
new World ; it is now therefore no time for men to
IN NEW-ENGLAND, 1621. 39
look to get riches, brave clothes, dainty fare, but to
look to present necessities; it is now no time to pam-
per the flesh, live at ease, Snatch, catch, scrape, and
pill, and hoard up, but rather to open the doors, the
chests, and vessels, and say, brother, neighbor, friend,
what want ye 2 Any thing that I have, make bold
with it, it is yours to command, to do you good, to
comfort and cherish you, and glad I am that I have
it for you.
4. And even the example of God himself, whom
we should follow in all things, within our power and
capacity, may teach us this lesson, for (with rever-
ence to his Majesty be it spoken) he might have kept
all grace, goodness, and glory to himself, but he
hath communicated it to us, even as far as we are
capable of it in this life, and will communicate his
glory in all fullness with his elect in that life to come;
even so his Son Jesus Christ left his glory eclipsed
for a time, and abased himself to a poor and distress-
ed life in this world, that he might, by it, bring us to
happiness in the world to come. If God then have
delighted in thus doing good and relieving frail and
miserable man, so far inferior to himself, what
delight ought man to have to relieve and comfort
man, which is equal to himself?
5. Even as we deal with others, ourselves and
others shall be dealt withal. Carest thou not how
others fare, how they toil, are grieved, sick, pinched,
cold, harborless, so as thou be in health, livest at ease,
warm in thy nest, farest well ? The days will come
when thou shalt labor and none shall pity thee, be
poor and none relieve thee, be sick, and lie and die
and none visit thee, yea, and thy children shall lie
and starve in the streets, and none shall relieve them,
for it is the merciful that shall obtain mercy; and the
40 A DISCOURSE DELIVERED AT PLYMoUTH,
memory of the just shall be blessed even in his seed;
and a merciful and loving man when he dies, though
he leave his children small and desolate, yet every
one is mercifully stirred up for the father's sake to
show compassion, but the unkindness, currishness,
and self-love of a father, is through God’s just judg-
ment recompensed upon the children with neglect
and cruelty.
6. Lastly, That we may draw to an end: a merci-
less man, and a man without natural affection or love,
is reckoned among such as are given over of God to
a reprobate mind, and (as it were) transformed into a
beast-like humor; for, what is man if he be not socia-
ble, kind, affable, free-hearted, liberal ; he is a beast
in the shape of a man ; or rather an infernal spirit,
walking amongst men, which makes the world a hell
what in him lieth ; for, it is even a hell to live where
there are such men : such the scriptures calleth
Nabals, which signifieth fools, and decayed men,
which have lost both the sap of grace and nature ;
and such merciless men are called goats, and shall
be set at Christ's left hand at the last day. Oh, there-
fore seek the wealth one of another.
Obj. But some will say, it is true, and it were well
if men would so do, but we see every man is so for
himself as that if I should not do so, I should do full
ill; for if I have it not of my own, I may snap short
sometimes, for I see no body showeth me any kindness,
nor giveth me any thing ; if I have gold or silver,
that goeth for payment; and if I want it I may lie in
the street, therefore I had best keep that I have, and
not be so liberal as you would have me, eaccept I saw
others would be so towards me.
Ans. This objection seemeth but equal and reasona-
ble, as did the answer of Nabai to David’s men, but
IN NEW-ENGLAND, 1621. - 41
it is most foolish and carnal, as his also was ; for, if
we should measure our courses by most men's practi.
ces, a man should never do any godly duty; for, do
not the most, yea, almost all, go the broad way that
leadeth to death and damnation, (Luke 13. 23, 24.)
Who then will follow a multitude It is the word
of God, and the examples of the best men that we
must follow. And what if others will do nothing for
thee, but are unkind and unmerciful to thee ? Know-
est thou not that they which will be the children of
God must be kind to the unkind, loving to their
enemies, and bless those that curse them If all
men were kind to thee, it were but Publican’s righte-
ousness to be kind to them If all men be evil, wilt
thou be so too? When David cried out, Help Lord,
for not a godly man is left, did he himself turn ungodly
also 2 Nay, he was rather the more strict. So, if
love and charity be departed out of this world, be
thou one of them that shall first bring it in again.
And let this be the first rule, which I will with two
others conclude for this time. r -
1. Never measure thy course by the most, but by
the best, yea, and principally by God’s word: Look
not at what others do to thee, but consider what thou
art to do to them : seek to please God, not thyself.
Did they in Matt. 25. 44, plead that others did nothing
for them 7 No such matter, no such plea will stand
before God; his word is plain to the contrary; there-
fore, though all the world should neglect thee, disre-
gard thee, and contemn thee, yet remember thou hast
not to do with men, but with the highest God, and so
thou must do thy duty to them notwithstanding.
2. And let, there be no prodigal person to come
forth and say: give me the portion of lands and goods
that appertaineth to me, and let me shift for myself;
- 4 -
42 A Discourse DELIVERED AT PLYMoUTH,
Luke. 15. 12. It is yet too soon to put men to their
shifts; Israel was seven years in Canaan, before the
land was divided unto tribes, much longer before
it was divided unto families. And why wouldst thou
have thy particular portion, but because thou thinkest
to live better than thy neighbor; and scornest to live
so meanly as he 3 but who, I pray thee, brought this
particularizing first into the world ! Did not satan,
who was not content to keep that equal state with
his fellows, but would set his throne above the stars 7
Did not he also entice man to despise his general
felicity and happiness, and go try particular know-
ledge of good and evil? And nothing in this world
doth more resemble heavenly happiness, than for men
to live as one, being of one heart, and one soul;
neither any thing more resembles hellish horror, than
for every man to shift for himself; for if it be a good
mind and practice, thus to affect particulars, mine and
thine, then it should be best also for God to provide
one heaven for thee, and another for thy neighbor.
Object. But some will say, If all men will do their
endeavors as I do, I could be content with this
generality, but many are idle and slothful, and eat up
other's labors, and therefore it is best to part, and
then every man may do his pleasure.
First, this, indeed, is the common plea of such as
will endure no inconvenience, and so for the hard-
ness of men's hearts, God and man doth often give
way to that which is not best, nor perpetual, but
indeed if we take this course to change ordinances
and practices because of inconveniences, we shall
have every day new laws. -
Secondly, If others be idle and thou diligent, thy
fellowship, provocation, and example, may well help
to cure that malady in them, being together; but being
IN NEW-ENGLAN p, 1621. 43
asunder, shall they not be more idle, and shall not
gentry and beggary be quickly the glorious ensigns
of your commonwealth.
Thirdly, Construe things in the best part, be not
too hasty to say, men are idle and slothful, all men
have not strength, skill, faculty, spirit, and courage to
work alike; it is thy glory and credit, that canst
do so well, and his shame and reproach, that can
do no better, and are not these sufficient rewards to
you both.
Fourthly, If any be idle apparently, you have a
law and governors to execute the same, and to follow
that rule of the apostle, to keep back their bread, and
let them not eat, go not therefore whispering, to charge
men with idleness; but go to the governor and prove
them idle; and thou shalt see them have their deserts.
Acts 19. 38. 2 Thess. 3. 10. Deut. 19. 15.
And as you are a body together, so hang not
together by skins and gymocks, but labor to be jointed
together and knit by flesh and sinews; away with
envy at the good of others, and rejoice in his good,
and sorrow for his evil. Let his joy be thy joy, and
his sorrow thy sorrow : let his sickness be thy sick-
ness: his hunger thy hunger: his poverty thy pov-
erty: and if you profess friendship, be friends in
adversity: for then a friend is known and tried, and
not before.
3. Lay away all thought of former things and
forget them, and think upon the things that are ;
look not gapingly one upon another, pleading your
goodness, your birth, your life you lived, your means
you had and might have had ; here you are by God's
providence under difficulties, be thankful to God, it is
no worse, and take it in good part that which is, and
lift not up yourself because of former privileges; when
44 A DISCOURSE DELIVERED AT PLYMOUTH.
Job was brought to the dung-hill, he sat down upon
it; and when the Almighty had been bitter to Naomi,
she would be called Marah ; consider therefore what
you are now, and whose you are, say not I could
have lived thus, and thus ; but say thus and thus
I must live ; for God and natural necessity requireth,
if your difficulties be great, you had need to cleave
the faster together, and comfort-and cheer up one
another, laboring to make each other's burden lighter;
there is no grief so tedious as a churlish companion,
and nothing makes sorrows easy more than cheerful
associates: bear ye therefore one another’s burthen,
and be not a burthen one to another; avoid all fac-
tions, frowardness, singularity and withdrawings, and
cleave fast to the Lord, and one to another continually ;
so shall you be a notable precedent to these poor hea-
thens, whose eyes are upon you, and who very
brutishly and cruelly do daily eat and consume one
another, through their emulations, ways and conten-
tions; be you therefore ashamed of it, and win them
to peace both with yourselves, and one another, by
your peaceable examples, which will preach louder to
them, than if you could cry in their barbarous lan-
guage ; so also shall you be an encouragement to
many of your christian friends in your native country,
to come to you, when they hear of your peace, love
and kindness that are amongst you : but above all, it
shall go well with your souls, when that God of peace
and unity shall come to visit you with death as he
hath done many of your associates; you being found
of him, not in murmurings, discontent and jars, but
in brotherly-love; and peace may be translated from
this wandering wildnerness unto that joyful and
heavenly Canaan. Amen.
A P P E N D I X.
CoNTAINING som E. Account OF THE LIFE AND
cHARACTER OF MR. ROBERT CUSHMAN, FROM
THE TIME OF HIS BEING SETTLED WITH THE
REv. JoHN RoPINson, IN THE CITY OF LEYDEN,
IN Holl AND, IN THE YEAR 1609, To THE TIME
OF HIS ARRIVAL IN AMERICA.
RoBERT CUSHMAN, the author of the preceding
discourse, was one of the most distinguished charac-
ters among that collection of worthies, who quitted
England on account of their religious difficulties, and
settled with Mr. John Robinson, their pastor in the
city of Leyden, in Holland, in the year 1609. Pro-
posing afterwards a removal to America in the year
1617. Mr. Cushman and Mr. John Carver, (after-
wards the first Governor of New-Plymouth,) were
sent over to England, as their agents, to agree with
the Virginia company for a settlement, and to obtain,
if possible, a grant of liberty of conscience in their
intended plantation, from King James.
From this negotiation, though conducted on their
part with great discretion and ability, they returned
unsuccessful to Leyden, in May, 1618. They met
with no difficulty indeed with the Virginia company,
who were willing to grant them sufficient territory,
with as ample privileges as they could bestow: but
46 APPEN ID IX.
the pragmatical James, the pretended vicegerent of
the Deity, refused to grant them that liberty in reli-
gious matters, which was their principal object—when
this persevering people finally determined to transport
themselves to this country, relying upon James's
promise that he would commive at, though not expressly
tolerate them; Mr. Cushman was again dispatched to
England in February, 1619, with Mr. William Brad-
ford, another of the company, to agree with the
Virginia company on the terms of their removal and
settlement. -
After much difficulty and delay, they obtained a
patent in the September following, upon which part
of the Church at Leyden, with their Elder, Mr. Brew-
ster, determined to transport themselves as soon as
possible. Mr. Cushman was one of the Agents in
England to procure money, shipping and other
necessaries for the voyage, and finally embarked with
them at South Hampton, August 5th, 1620. But the
ship, in which he sailed proving leaky, and after
twice putting into port to repair, being finally con-
demned as unfit to perform the voyage, Mr. Cushman
with his family, and a number of others were obliged,
though reluctantly, to relinquish the voyage for that
time and returned to London—those in the other ship
proceeded and made their final settlement at Plymouth
in December, 1620, where Mr. Cushman also arrived
in the ship Fortune from London, on the 10th of
November, 1621, but took passage in the same ship
back again, pursuant to the directions of the merchant
adventurers in London, (who fitted out the ship and
by whose assistance the first settlers were transported)
to give them an account of the plantation—he sailed
from Plymouth December 13th, 1621, and arriving on
the coast of England, the ship, with a cargo, valued
APPENDIX. 47
at £500 sterling, was taken by the French. Mr.
Cushman, with the crew, was carried into France ;
but arrived in London in the February following.
T}uring his short residence at Plymouth, though a
mere lay character, he delivered the preceding dis-
course, which was printed in London in 1622, and
afterwards re-printed in Boston in 1724. And though
his name is not prefixed to either edition, yet unques-
tionable tradition renders it certain that he was the
Author, and even transmits to us a knowledge of the
spot where it was delivered. Mr. Cushman, though
he constantly corresponded with his friends here, and
was very serviceable to their interest in London—
never returned to the country again, but while pre-
paring for it was removed to a better, in the year
1626. The news of his death and Mr. Robinson's,
arrived at the same time at Plymouth, by Captain
Standish, and seem to have been equally lamented
by their bereaved and suffering friends there—he was
zealously engaged in the prosperity of the plantation,
a man of activity and enterprize, well versed in busi-
ness, respectable in point of intellectual abilities, well
accomplished in scriptural knowledge, an unaffected
professor, and a steady, sincere practiser of religion.
T W O H U N D R E D Y E A R S A G O .
BY TRIEW. DR. FLINT.
O, 'Twas no earth-born passion,
That bade the Adventurers stray;
The world and all its fashion,
With them had passed away.
A voice from Heaven bade them look
Above the things below,
When here they sought a resting-place
Two HUNDRED YEARS AGo.
If greatness be in daring,
ur Pilgrim Sires were great,
Whose sojourn here, unsparing,
Disease and famine wait;
And oft their treach’rous foes combin’d
To lay the strangers low,
While founding here their commonwealth
Two HUNDRED YEARS AGo.
Though seeming over-zealous,
In things by us deem'd light,
They were but duly jealous
Of power usurping right.
They nobly chose to part with all
Most dear to men below,
To worship here their God in peace
Two HUNDRED YEARS AGO.
From seeds they sowed with weeping,
Our richest harvests rise,
We still the fruits are reaping
Of Pilgrim enterprise.
Then grateful we to them will pay
The debt of fame we owe,
Who planted here the tree of life
Two HUNDRED YEARs Ago.
Gaylord Bros.
Makers
Syracuse, N. Y.
PAT. JAN. 21, 1908
THE UNIVERSITY OF MICHIGAN
DATE DUE