















Transcribers Note: The typesetting in the book was poor, all errors
have been retained as printed.



               [Illustration: G. L. Brown. S. Schoff.

       LANDING OF THE PILGRIMS AT PLIMOUTH 11th. DEC. 1620.]




                                THE
                           SIN AND DANGER
                                 OF
                             SELF-LOVE
                             DESCRIBED,
                                IN A
                               SERMON
                              PREACHED
                 AT PLYMOUTH, IN NEW-ENGLAND, 1621,
                                 BY
                          ROBERT CUSHMAN.

                    WITH A MEMOIR OF THE AUTHOR.

                              BOSTON:
                     PUBLISHED BY CHARLES EWER,
        AND FOR SALE BY CROCKER & BREWSTER, SAMUEL G. DRAKE,
              LITTLE & BROWN, JAMES MUNROE & COMPANY,
                BENJAMIN PERKINS, AND JAMES LORING.

                           DEC. 22, 1846.




                        BIOGRAPHICAL SKETCH,
                                 BY
                          HON. JOHN DAVIS,

  LATE JUDGE OF THE U. S. DISTRICT COURT, MASSACHUSETTS DISTRICT.


ROBERT CUSHMAN, the author of the preceding discourse, was one
of the most distinguished characters 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. Proposing
afterwards a removal to America in the year 1617, Mr. Cushman and
Mr. John Carver, (afterwards 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 the pragmatical
James, the pretended vicegerent of the Deity, refused to grant
them that liberty in religious 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 _connive_ at, though not expressly _tolerate_ them;
Mr. Cushman was again dispatched to England in February 1619, with
Mr. William Bradford, 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. Brewster 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 condemned 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.[A] He sailed from Plymouth December
13th, 1621, and arriving on the coast of England, the ship, with
a cargo, valued at 500l. sterling, was taken by the French. Mr.
Cushman, with the crew, was carried into France; but arrived in
London in the February following. During his short residence at
Plymouth, though a mere lay character, he delivered the preceding
discourse, 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 unquestionable 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 preparing 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 enterprise, well versed in business, respectable in
point of intellectual abilities, well accomplished in scriptural
knowledge, an unaffected professor, and a steady sincere practiser
of religion. The design of the following discourse was to keep up
the noble flow of public spirit, which perhaps began then to abate,
but which was necessary for their preservation and security.

[Footnote A: It seems to be a mistaken idea that Mr. Cushman
started in the smaller vessel, which put back on account of its
proving leaky. This mistake has arisen from the fact that Mr. C.
was left in England in 1620, and did not come over in the Mayflower
with the first emigrants. The fact is that Mr. Cushman procured
'the larger vessel,' the Mayflower, and its pilot at London and
left in that vessel; but in consequence of the unsoundness of the
smaller vessel, the Speedwell, it became necessary that part of
the pilgrims should be left behind, and consequently Mr. Cushman,
whom Gov. Bradford called 'the right hand with the adventurers,'
and who 'for divers years had managed all our business with them to
our great advantage,' was selected as one who would be best able
to keep together that portion of the flock left behind. Although
Mr. Cushman did not come over in the Mayflower, yet such was the
respect for him among those who did come, that his name is placed
at the head of those who came in that ship, in the allotment of
land at a time when he was not in New England.
                                                           N. B. S.]

After the death of Mr. Cushman, his family came over to New
England. His son, Thomas Cushman, succeeded Mr. Brewster, as ruling
elder of the Church of Plymouth, being ordained to that office
in 1649. He was a man of good gifts, and frequently assisted in
carrying on the public worship, preaching, and catechising. For it
was one professed principle of that Church, in its first formation,
'to choose none for governing Elders, but such as were able to
teach.' He continued in this office till he died, in 1691, in the
eighty-fourth year of his age.




                      LETTER FROM JUDGE DAVIS.


                                           BOSTON, DEC. 21, 1846.

DEAR SIR:

Having communicated to me your intention of publishing a new
edition of Robert Cushman's memorable discourse, delivered in
Plymouth, 1621, together with the memoir of the author, which I
prepared for the edition printed by Nathaniel Coverly in Plymouth,
in 1785; I take the liberty to advise you to follow for your
purpose that copy of the memoir which was inserted by the Rev. Dr.
Belknap in the second volume of his American Biography, with the
addition of some particulars respecting the family, especially of
elder Thomas Cushman, son of Robert Cushman, and who, like his
father, was held in high esteem by all his cotemporaries.

The original memoir prepared for the Plymouth edition, was
anonymous. My highly esteemed friend the Rev. Dr. Belknap, in
giving it a place in his valuable work was pleased to announce the
name of the writer.

The remarks on the discourse originally accompanying the memoir,
were prompted by views supposed to have been adopted by the
Plymouth pioneers respecting property and civil polity, in which
I was afterwards convinced I had made a mistake. I had adopted an
opinion corresponding with that of Dr. Robertson and other writers,
that misguided by their religious theories and in imitation of the
primitive christians, they voluntarily threw all their property
into a common stock. And that their difficulties and embarrassments
were greatly enhanced by adopting, and perseveringly adhering to an
impracticable system. But further inquiry induced the conviction
that this conjecture was erroneous, and that the severe pressure
they experienced, was in a great degree produced by the operation
of their articles of agreement with the adventurers in England,
which established a community of interest for seven years, and
prevented the holding in severalty the fruits of their industry
and enterprise.

These views of the subject, and an acknowledgement of my previous
mistake, were expressed in a discourse delivered at Plymouth, in
the year 1800, on the anniversary of the landing of the fathers.
The Rev. Mr. Abbot of Beverly, afterwards, on a like occasion,
without any knowledge of the contents of that discourse, which was
not published, was led in his investigation of the subject, into
a similar conclusion, and fully vindicated the pilgrims from the
censures which had been expressed relative to this branch of their
proceedings. The onerous connection with the merchant adventurers
remained until 1627, when an amicable and satisfactory settlement
was made with them by a purchase of all their interest in the
concern. The sum contracted to be given for this purchase, was 1800
pounds sterling, payable by instalments of 200 pounds annually.

Thus says Governor Bradford in one of his letters:

     "All now is become our own, as we say in the proverb,
     when our debts are paid. And doubtless this was a great
     mercy of God unto us, and a great means of peace and
     better subsistence, and wholly dashed all the plots and
     devices of our enemies, both there and here, who daily
     expected our ruin, dispersion and utter subversion by the
     same; but their hopes were thus far prevented though with
     great care and labor, we were left to struggle with the
     payment of the money."

Under these impressions I think it will be well for you to omit
the insertion of the remarks above mentioned on Mr. Cushman's
discourse. That discourse is a precious relic of ancient times,
the sound sense, good advice, and pious spirit, which it manifests,
will, it may be hoped, now, and in all future time, meet with
approval and beneficial acceptance in our community.

The information contained in the note of your correspondent
respecting Mr. Cushman's embarcation, and the assignment of land
made to him in the colony, is believed to be correct.

                          _Respectfully Your Ob't. Servant_,
                                                         J. DAVIS.

  To CHARLES EWER, Esq.




       TO HIS LOVING FRIENDS THE ADVENTURERS FOR NEW-ENGLAND.

                              TOGETHER
         WITH ALL WELL-WILLERS, 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 _Kent_ 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, habitations,
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 content, and have with
great charge and difficulty attained quiet and competent dwellings
there. And thus much 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 content 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
heathens, 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, (_Rev._ 12. 14. 15.) 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 fulness of the Gentiles, (_Act._ 11. 20,
21.) so who knoweth, whether now by tyranny and affliction, 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, (_Luke_ 2. 32.) 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. (_Mat._ 21. 43.) This I leave to the judgment of the
godly wise, being neither prophet nor son of a prophet, (_Amos_ 7.
14.) but considering God's dealing of old, (_2 Kings_ 17, 23.) 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_. (_Mat._
3. 5.)

And who so rightly considereth what manner of entrance, abiding,
and proceedings, 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 sincere.

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 houses, 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 dispatch 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
_Massasoit_, 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 compassion, carried ourselves towards them, as that
they have received much favor, help, and aid from us, but never the
least injury or wrong by us.[A] We found the place where we live
empty, the people being all dead and gone away, and none living
near by 8 or 10 miles; and though in the time of some 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 rebellion, 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, order and diligence, 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.

[Footnote A: They offer us to dwell where we will.]

But leaving to speak of them till a further occasion be offered; if
any shall marvel at the publishing of this treatise 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
countrymen, who judge diversly of us, that though we be in a
heathen country, yet the grace of Christ is not quenched 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 company
of plain Englishmen (as we are) is the best and most profitablest
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 endited
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 men are.

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 worldly
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 repayed 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 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 land and sea, stretch out his arm of protection over you and
us, and over all our lawful and good enterprizes, either this, or
any other way.

  _Plymouth in New-England, December 12, 1621._




                                 A
                               SERMON
          _Preached at_ PLYMOUTH, _in_ New England, 1621.


                       1 CORINTHIANS, 10. 24.

      LET NO MAN SEEK HIS OWN: BUT EVERY MAN ANOTHER'S 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 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 shew 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
heathen 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
fulness, despising and contemning 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
censoriousness, so that in the last chapter he willeth them again
and again to prove, try and examine themselves, to see whether
Christ were in them or not, for howsoever many of them seemed, as
thousands do at this day to soar aloft, and go with full sail to
Heaven: yet as men that row in boats, set their faces one way,
when yet their whole body goeth apace another way: so there are
many which set such a face upon religion, and have their mouth full
of great swelling words: as if they would even blow open the doors
of heaven, despising all humble minded and broken-hearted people,
as weak, simple, sottish, &c. when yet notwithstanding, these
blusterers, which seem to go so fast, and leave all others behind
them, if like these glosing _Corinthians_, they carry affectedly
their own glory with them, and seem thus to stand for the glory of
God. What do they else but join flesh to spirit, serving not God
for nought, but for wages, and so serving their bellies, whose end
will be damnation, except a speedy and sound remedy be thought of,
which remedy is even that which our Saviour teacheth the rich young
gallant, and which _Paul_ here prescribeth, in willing them not to
seek their own, but every man another's wealth, which physic is as
terrible to carnal professors, as abstinence from drink is to a man
that hath the dropsy; and it is a sure note, that a man is sick of
this disease of self-love, if this be grievous to him, as appeareth
in the man whom Christ bid sell that he had, and he went away very
sorrowful, yet surely this vein must be pricked, and this humor let
out, else it will spoil all, it will infect both soul and body,
yea, and the contagion of it is such (as we shall see anon) as will
even hazard the welfare of that society where self seekers and self
lovers are.

As God then did direct this Apostle to lay down this brief
direction as a remedy for that evil in _Corinth_, so you may think
it is by God's special providence, that I am now to speak unto you
from this text: and say in your hearts, surely something is amiss
this way: let us know it and amend it.

The parts of this text are two. 1. A _Dehortation_. 2. An
_Exhortation_. The Dehortation, _Let no man seek his own_. The
Exhortation, _But every man another's wealth_.

In handling of which, I will first, open the words. Secondly,
gather the doctrine. Thirdly illustrate the doctrine by scriptures,
experience and reasons. Fourthly apply the same, to every one his
portion.

The proper drift of the Apostle here is not to tax the
_Corinthians_, for seeking their own evil ends in evil actions,
but for aiming at themselves, and their own benefits in actions
lawful, and that appeareth in the former verse, where he saith,
_All things are lawful, &c._ viz. all such things as now we speak
of, to eat any of God's creatures, offered to idols or not, to
feast and be merry together, to shew love and kindness to this or
that person, &c. but when by such means we seek ourselves, and have
not a charitable loving and reverent regard of others, then they
are unexpedient, unprofitable, yea unlawful, and must be forborne,
and he that hath not learned to deny himself even the very use
of lawful things, when it tendeth to the contempt, reproach,
grief, offence and shame of his other brethren and associates,
hath learned nothing aright, but is, apparently, a man that seeks
himself, and against whom the Apostle here dealeth most properly.

The manner of the speech, may seem as counsel left at liberty: as
Mat. 27. 49. And in our ordinary speech, we think they be but weak
charges, which are thus delivered, let a man do this, or let him
do that. But we must learn the apostle's modesty, and know that
whatsoever the terms seem to imply, yet even this and other the
like in this epistle, are most absolute charges: as, _Let a man
esteem of us, as the ministers of Christ_, _chap._ 41. That is, a
man ought so to esteem of us. _Let a man examine himself_, _1 Cor._
11. 28. That is, as if he said, a man must examine himself. _Let
your women keep silence in the churches_, _1 Cor._ 14, 34. that is,
they ought so to do.

The meaning then summarily is, as if he said, the bane of all these
mischiefs which arise among you is, that men are too cleaving to
themselves and their own matters, and disregard and contemn all
others: and therefore I charge you, let this self seeking be left
off, and turn the stream another way, namely, seek the good of your
brethren, please them, honor them, reverence them, for otherwise it
will never go well amongst you.

_Obj._ But doth not the Apostle elsewhere say? _That he, which
careth not for his own, is worse than an infidel._ 1 _Tim._ 5. 8.

_Ans._ True, but by (own) there, he meaneth properly, a man's
kindred, and here by (own) he meaneth properly a man's self.

Secondly, he there especially taxeth such as were negligent in
their labors and callings, and so made themselves unable to give
relief and entertainment to such poor widows and orphans as were of
their own flesh and blood.

Thirdly, be it so, that some man should even neglect his own self,
his own wife, children, friends, &c. And give that he had to
strangers, that were but some rare vice, in some one unnatural man,
and if this vice slay a thousand, self-love slayeth ten thousands.

And this the wisdom of God did well foresee, and hath set no
caveats in the scriptures either to tax men, or forewarn them
from loving others, neither saith God any where, let no man seek
out the good of another, but let no man seek his own, and every
where in the scriptures he hath set watch words against self good,
self-profit, self-seeking, &c. And thus the sense being cleared, I
come to the doctrine.

Doct. 1. _All men are too apt and ready to seek themselves too
much, and to prefer their own matters and causes beyond the due and
lawful measure, even to excess and offence against God, yea danger
of their own souls._

And this is true not only in wicked men which are given over of
God to vile lusts, as _Absalom_ in getting favor in his father's
court: _Jereboam_, in settling his kingdom fast in _Samaria_,
_Ahab_ in vehement seeking _Naboth's_ vineyard, but men, otherwise
godly, have through frailty been foiled herein, and many thousands
which have a shew of godliness, are lovers of themselves: _David_
was about to seek himself when he was going to kill _Naball_:
_Asa_ in putting _Hanani_ in prison: _Josiah_ when he would go to
war with _Necho_, against the counsel of God, and reason; _Peter_
when he dissembled about the ceremonies of the law, yea and _Paul_
complains of all his followers (_Timothy_ excepted) that they
sought their own too inordinately.

       *       *       *       *       *

And why else are these caveats in the scriptures, but to warn the
godly that they be not tainted herewith? as, _Look not every man
on his own things, but on the things of another: Love seeketh not
her own things. Be not desirous of vain glory, &c._ Philip. 2. 4. 1
Cor. 13. 6. Gal. 5. 26.

Yea and doth not experience teach, that even amongst professors
of religion, almost all the love and favor that is shewed unto
others is with a secret aim at themselves, they will take pains
to do a man good, provided that he will take twice so much for
them, they will give a penny so as it may advantage them a pound,
labor hard so as all the profit may come to themselves, else
they are heartless and feeble. The vain and corrupt heart of man
cannot better be resembled then by a belly-god, host, or innkeeper
which welcometh his guests with 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 hearts wax faint, they grow churlish, and
give cross answers, like _Naball_, 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
other 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 cimbal, and
whilst they have neglected others, and not cared how others live,
so as themselves may fare well, they will be found amongst them,
that the Lord will say unto, _I know you not, depart ye cursed into
everlasting fire_, Mat. 25. 41. 42.

But that I may not walk in generalities, the particular ways by
which men seek their own are these: First, such as are covetous,
seek their own by seeking riches, wealth, money, as _Felix_
pretending love unto _Paul_, sent for him often, but it was in hope
of money. Many there are who say, _who will shew us any good_,
Psal. 4. 7. And pretend religion, as some of the Jews did the
keeping of the Sabbath, which yet cried out, when will the Sabbath
be done, that we may sell corn, and get gain; if a man can tell how
to get gold out of a flint, and silver out of the adamant, no pains
shall be spared, no time shall be neglected, for gold is their
hope, and the wedge of gold is their confidence, their hearts are
set upon the pelf of this world, and for love of it, all things are
let slip, even all duties to God or men, they care not how basely
they serve, how wretchedly they neglect all others, so as they may
get wealth: pinch who will, and wring who will; all times are alike
with them, and they run for the bribe and _Gehazie_; and this is
the first way that men seek their own.

Now the contrary is seen in _Nehemiah_, who when the people were
hard put to it, and the land raw, he took not the duties which
were due to him being a magistrate, he bought no land, nor grew
rich, for it was no time: but he maintained at his table many of
his brethren the Jews, and so spent even his own proper goods.
And _Paul_ sought no man's gold nor silver, but though he had
authority, yet he took not bread of the churches, but labored with
his hands: and why? It was no time to take, some churches were poor
and stood in want, as _Thessalonica_, others were in danger to be
preyed upon by covetous belly-gods, as _Corinth_: and therefore he
saw it no fit time now to take any thing of them.

And indeed here is the difference between a covetous worldling,
and an honest thrifty Christian, it is lawful sometimes for men to
gather wealth, and grow rich, even as there was a time for _Joseph_
to store up corn, but a godly and sincere Christian will see when
this time is, and will not hoard up when he seeth others of his
brethren and associates to want, but then is a time, if he have any
thing to fetch it out and disperse it, but the covetous gathers
goods, he like _Achan_ covets all that he seeth; and neglects no
time, but gathers still and holds all fast, and if it were to save
the life of his brother, his bags must not be diminished, nor his
chests lighted, nor his field set to sale, gather as much as he
can, but it's death to diminish the least part of it.

2. The second way by which men seek their own, is when they seek
ease, or pleasure, as the _Scribes_ and _Pharisees_, who would
not touch the burden with one of their fingers; for there is a
generation, which think to have more in this world then _Adam's_
felicity in innocency, being born (as they think) to take their
pleasures, and their ease, let the roof of the house drop through,
they stir not; let the field be overgrown with weeds, they care
not, they must not foul their hand, nor wet their foot, it's enough
for them to say, Go you, not let us go, though never so much need;
such idle drones, are intollerable in a settled commonwealth, much
more in a commonwealth which is but as it were in the bud; of what
earth I pray thee art thou made, of any better than the other of
the sons of _Adam_? And canst thou see other of thy brethren toil
their hearts out, and thou sit idle at home, or takest thy pleasure
abroad? Remember the example of _Uriah_, who would not take his
ease nor his pleasure, though the King required him, and why?
Because his brethren, his associates, better men than himself (as
he esteemed them) were under hard labors and conditions, lay in the
field in tents, caves, &c.

3. The third way is when men seek their own bellies, as some did
in the Apostles' times, which went about with new doctrines and
devices, knowing that the people had itching ears, and would
easily entertain and willingly feed such novelists, which brought
in dissensions, schisms, and contentions, and such were rocks, or
pillars in their love-feasts, as _Jude_ speaketh, _ver. 12._ They
were shadows in God's service, but when feasting came, then they
were substances, then they were in their element. And certainly
there are some men which shape even their religion, human state,
and all, even as the belly cheer is best, and that they must have,
else all heart and life is gone; let all conscience, care of others
go, let _Lazarus_ starve at the gate, let _Joseph's_ affliction
be increased, they must have their dishes, their dainties, or no
content. The contrary was seen in _Nehemiah_, who would not take
his large portion allotted to the governor, because he knew it went
short with others of his brethren; and _Uriah_ would not receive
the King's present, and go banquet with his wife, because he knew
the whole host his brethren were fain to snap short in the fields.

And the difference between a temperate good man, and a 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
gotten some meat which is better than ordinary, and better than
his other brethren, he can have no rest in himself, except he make
others partake with him. But a belly-god will slop all in his own
throat, yea, though his neighbor come in and behold him eat, yet
his griple-gut shameth not to swallow all. And this may be done
sometimes, as well in mean fare as in greater dainties, for all
countries afford not alike.

4. The fourth way by which men seek their own, is by seeking
outward honor, fame and respect with men; as King _Saul_ when he
had lost all respect and favor with God, then thought to give
content to his heart by being honored before the Elders of the
people; and it is wonderful to see how some men are _desirous of
vain glory_, _Gal._ 5. 26. And how earnestly they seek praise,
favor, and respect with men, and can have no quiet longer than
their worldly favor lasteth, and that they will have what dishonor
soever come to God, or disgrace unto men, yea, they will disgrace,
reproach, and disdain others, to gain honor and advancement to
themselves, yea, they will make bold with the Scriptures and Word
of God, to wrest and wring, and slight it over for their credit's
sake. And let a man mark some men's talk, stories, discourses,
&c. and he shall see their whole drift is to extol and set out
themselves, and get praise and commendation of men.

Now the contrary was seen in _Paul_, he saith, _He needed no
letters of commendations_, 2 Cor. 3. 2. And again, _He is
not affected with men's praise_, 1 Cor. 10. 12. And here is
indeed the difference between an humble-minded Christian, and a
proud self-lover; an humble man often hath praise, as _David_,
_Hezekiah_, and _Josiah_, but he seeks it not, he desires it not,
he is content to go without it, he loves not the praise of men,
for he knows it but froth and vanity: but a proud self-lover, he
seeks it still, get it or not get it, and if he get it he is fully
satisfied, if he get it not he hangs his head like a bull-rush, and
hath no comfort.

5. The fifth way by which men seek their own, is _by seeking to
have their wills_; as the wrong doers in _Corinth_, who thought
it not enough to do wrong and harm to their brethren, but to
have their wills enough of them, drew them before the Heathen
magistrates.

And truly some men are so prince-like, or rather Papal, that their
very will and word is become a law, and if they have said it, it
must be so, else there is no rest or quietness to be had, let never
so many reasons be brought to the contrary, it is but fighting with
the wind. They are like the obstinate Jews, who when against God's
law, and reason, they asked a King, though _Samuel_ shewed them
that it would turn in the end to their own smart, yet still held
the conclusion, and said, nay, _But we will have a King_, 1 Sam.
8. 19. Thus men are caught by their own words, and insnared by the
straitness of their own hearts, and it is death to them not to have
their wills, and howsoever sometimes (like _Jezebel_) they are cut
short of their purposes, yet self-willed men will strut and swell
like _Absalom_, saying neither _good nor bad_, 2 Sam. 13. 22. but
hope for the day, and threaten like prophane _Esau_, Gen. 27. 41.
Now the contrary is seen in _David_, though a prince, a captain, a
warrior, who having said, yea sworn, that he would kill _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, _Math._
14. 8, 9.

_Quest._ But some men happily will say unto me, It is true, that
men seek their own by all these ways, _But what should be the
reason and cause of this? that men seek so earnestly themselves, in
seeking riches, honor, ease, belly-cheer, will, &c. something there
is that carrieth them_.

_Ans._ True, and the reasons and causes are specially these three:

First, pride and high conceitedness, when men overvalue themselves:
and this made _Absalom_ to seek his father's kingdom, because he
thought himself worthy of it. _2 Sam._ 15. 4. This made _Haman_ so
sore vexed, because _Mordecai_ bowed not to him, because he highly
valued himself, _Esther_, 3. 5.

And surely that which a man valueth much, he giveth much respect
to, and so it is a sure sign that a man loves himself most when
he giveth most to himself; and some intolerable proud persons
even think all the world is for them, and all their purposes and
endeavors shew what a large conceit they have of themselves.

Secondly, want of due consideration and valuation of other
men's endowments, abilities and deserts; when men pass those
things by, though they have both seen, heard, and felt them; as
_Pharaoh's_ butler forgot _Joseph's_ eminency when he was restored
to his place, _Gen._ 40. 23. So men used to write their own good
actions in brass, but other men's in ashes, never remembering nor
considering the pains, labor, good properties, &c. which others
have, and so they have no love to them, but only to themselves; as
if God had made all other men unreasonable beasts, and them only
reasonable men.

Thirdly, want of heavenly conversation, and spiritual eye to
behold the glory, greatness, and majesty, and goodness of God;
as the Queen of _Sheba_, thought highly of her own glory, wisdom
and happiness, till she saw _Solomon's_ wisdom and glory, and
then she cried out, not of the happiness of her own servants, but
of his servants that stood before him, 1 _Kings_ 10. 7, 8. And
verily, if men were conversant courtiers in Heaven, they would
cry out with _Paul_, Rom. 11. 33. _Oh the depth of the riches,
wisdom, and knowledge of God, &c._ and would be ashamed of their
own sinfulness, nakedness and misery; for, as countrymen which
never saw the state of cities, nor the glory of courts, admire even
their own country Orders: And as the savages here which are clad in
skins, and creep in woods and holes, think their own brutish and
inhuman life the best, which if they saw and did rightly apprehend
the benefit of comely humanity, the sweetness of religion and
the service of God, they would even shamefully hide themselves
from the eye of all noble Christians. Even so, if men in serious
contemplation, by the eye of faith, would behold the glory of God,
and what great riches, beauty, fulness, perfection, power, dignity
and greatness is in God, they would leave admiring of themselves,
and seeking of themselves, and would say with _David, What am I?
And what is my father's house? that thou shouldest thus bless me?_
2 Sam. 7. 18. Yea _What is man? or the son of man that thou so
regardest him?_ Psal. 8. 3.

But it is time to come to apply these things more particularly to
ourselves, and see what Use is to be made of them:

_Use 1._ Is it so, that God seeth a proneness in all the sons of
_Adam_, to seek themselves too much, and hath given them warnings
and watch-words thereof, as we have heard, and doth experience
confirm it? Then hence are reproved a number of men, who think
they can never shew love enough to themselves, nor seek their own
enough, but think all cost, charges, cherishing, praise, honor,
&c. too little for them, and no man needeth to say to them, as
_Peter_ did to Christ, _favor thy self_; but if they do a little
for another man, they account it a great matter, though it be but
a morsel of bread, or a single penny; but no varieties of dainties
is too good for them, no silk, purple, cloth, or stuff is too
good to clothe them, the poor man's idleness and ill husbandry is
oft thrown in his dish, but their own carnal delights and fleshy
wantonness is never thought upon: and why? Because they think even
God and man owes all to them, but they owe nothing to none. Why,
thou foolish and besotted man, hath not the Holy Ghost read it in
the very face of every son of _Adam_, that he is too apt to seek
his own, and art thou wiser than God, to think thou never seekest
thine own enough? or dreamest thou 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._ Rom. 13. 14, 2 Tim. 34.

_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? Are they not also for the most part, best fed
and clad? And live they not most easily? 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? 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 will smite
us, and we will bethink ourselves where the most grief lieth, and
how it should come, whether with cold, heat, surfeit, over-flowing
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 examination of himself and see first,
whether he love not riches and worldly 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, (_1 Cor._ 7. 30, 31.) 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, (_Job_ 2. 10.) whether thou have learned as
well to abound as to want, (_Phil._ 4. 10.) 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, (_Eccl._ 7. 6.) for, else, out
of doubt, thou lovest thy carnal pleasure and ease too much.

Again, see whether thy 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: (_Dan._
1. 15.) So also whether thou can be content as well with scorns
of 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, referring thyself unto God, for if thou be
disheartened, discouraged, and weakened in any duty because of
men's dispraises, its 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 should stand as thine, and art not sad, churlish, or
discontented, (_1 Kings_ 21. 4.) 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 worldlings. 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 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 shews 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 hither to 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 liberty; let the shew 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; I come now to the
second, which concerns an Exhortation, as I shewed 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_.

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 least 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 hauled, (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 wayfaring men came by, they did not tarry till they
came and asked relief and refreshment, but sat at the gates to
watch for such, (_Judges_ 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 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 twixt
him and _Jonathan_ a band and covenant, therefore he enquired,
_Whether there was any left of the house of Saul, to whom he might
shew mercy for Jonathan's sake_, 2 Sam. 9.1. 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. _1 Cor. 12.
27._

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? and look after no body? Nay, you must
seek still the wealth of one another; and enquire as _David_, how
liveth such a man? How is he clad? 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? surely I will ease him; hath he no bed to lie on? 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 coarse 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, 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 conserver 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 associates, that of
hungry wanters, they become not bold beggars and impudent cravers;
for as one saith of women, that, when they have lost their
shamefacedness, they have lost half their honesty, so may it be
truly said of a man that when he hath lost his modesty, 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, (_John_ 4. 5.) so men are forced to ask sometimes
rather than starve, but indeed in all societies it should be
offered them. Men often complain 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, harborless, 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 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? 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 shoulder, gone about it, both in wars,
buildings, and plantations, 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? _Paul_ saith, that men in the last
days shall be lovers of themselves, (_2 Tim._ 3. 2.) 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 look to get riches,
brave clothes, dainty fare, but to look to present necessities; it
is now no time to pamper 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, 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 reverence 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 fulness 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 distressed
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_; Mat. 5. 7. and _the memory of the just shall be
blessed_ even in his seed; _Prov._ 10. 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
shew compassion, but the unkindness, currishness, and self-love
of a father, is through God's just judgment recompensed upon the
children with neglect and cruelty.

6. Lastly, That we may draw to an end; A merciless man, and a man
without natural affection or love, is reckoned among such as are
given over of God to a reprobate mind, (_Rom._ 1. 30.) and (as it
were) transformed into a beast-like humor; for, what is man if he
be not sociable, 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_, (_Psal._
14. 1.) 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, (_Math._ 25. 33.) _Oh
therefore 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, except I saw others would be so towards me_.

_Ans._ This Objection seemeth but equal and reasonable, as did the
Answer of _Nabal_ to _David's_ men, but it is most foolish and
carnal, as his also was; for, if we should measure our courses by
most men's practices, 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? Knowest 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? (_Mat._
5. 44, 47.) If all men were kind to thee, it were but _publicans'_
righteousness 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_, Psal. 12. 1. did he himself turn ungodly also? 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.

1. Never measure thy course by the most, but by the best, yea,
and principally by God's word; Look not what others do to thee,
but consider what thou art to do to them: seek to please God, not
thyself. Did they in _Mat._ 25. 44. plead, that others did nothing
for them? No such matter, no such plea will stand before God, his
word is plain to the contrary, therefore, though all the world
should neglect thee, disregard 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; _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? 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? Did not he also entice man to
despise his general felicity and happiness, and go try particular
knowledge 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, then for every man to shift for himself; for if it be a
good mind and practise, 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 others' 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
inconveniences, and so for the hardness 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 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 thou 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 shall see them have their deserts. _Acts_
19. 38. 2 _Thes._ 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 sickness: his hunger thy
hunger: his poverty thy poverty; 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 other,
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 _Job_ was brought to the dung-hill, he sat
down upon it, _Job_ 2. 8. 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 factions,
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 heathens, whose eyes are upon you, and who
very brutishly and cruelly do daily eat and consume one another,
through their emulations, ways and contentions; 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 language; 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 is 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
wilderness unto that joyful and heavenly Canaan.

                               AMEN.






