A Sermon Preached at Plymouth 9 December 1621, Sermon
A SERMON PREACHED at Plimmoth, in New-England.
1. Cor. 10. 24.
Let no man ſeeke his owne,The Text. But eueryevery man anothers wealth.
THE occaſion of theſe words of the Apoſtle Paul, The connexion.was becauſe of the abuſes which were in the Church of Corinth. Which abuſes aroſe cheifly thorow ſwelling pride, ſelfe-louelove and conceitednes, for although this Church were planted by Paul, and watred by Apollo, and much increaſed by the Lord; yet the ſower of tares was not wanting to ſtirre vp euill workers and fleſhly minded hypocrites,Math. 13. 25. vnderunder a ſhew of godlines, and with Angellike holineſſe in appearance to creepe in amongſt them to diſturbe their peace,Iude 4. trie their ſoundneſſe, and proue their conſtancie.1 Cor. 11. 13. And this the Apoſtle complaines of very often: as firſt, in their carnall deuiſions, Chap. 1. then in their extolling their eloquent teachers, and deſpiſing Paul, Chap. 4. Then in their offenſiue going to Law, before the heathen Iudges Chap. 6. Then in eating things offered to Idols, to the deſtroying of the tender conſciences of their Brethren, Chap. 8. Then in their inſatiable louelove-feaſtes, in the time and place of their Church meetings, the rich which could together feede to fulnes, deſpiſing and contemning the poore, that had not to lay it on as they had, Chap 11.2 Cor. 6. 13. Finally in both the Epiſtles, hee very often nippeth them for their pride, and ſelfe-louelove, ſtraitneſſe and cenſoriouſhes, ſo that in the laſt Chapter hee willeth them againe and againe to proue,2 Cor. 13. 5. trie and examine themſelues, to ſee whether Chriſt were in them or not, for howſoeuer many of them ſeemed as thouſands doe at this day, to ſoare aloft, and goe with full ſayle to heauen: yet as men that row in Boats,Similie. ſet their faces earneſtly one way, when yet their whole body goeth apace another way: ſo there are many which ſet ſuch a face vppon Religion,Iude 16. and hauehave their mouthes full of great ſwelling words: as if they would euen blow open the doores of heaven, deſpiſing all humble minded and broken hearted people,2 Cor. 10. 10. as weake, ſimple, ſottiſh &c. when yet notwithſtanding, theſe Bluſterers, which ſeeme to goe ſo faſt, and leaue all others behind them, if like theſe gloſing Corinthians they carry affectedly their owne glory with them,Ver. 18. and ſeeme thus to ſtand for the glory of God, What doe they elſe but ioyne fleſh to ſpirit,Iob 1. 9. ſeruing not God for nought, but for wages, and ſo ſeruing their bellies,Rom. 16. 18. whoſe end will be damnation, except a ſpeedi… and ſound remedie be thought of, which remedie is euen that which our Sauiour teacheth the rich young gallant, and which Paul heere preſcribeth,Math. 19. 21. in willing them not to ſeeke their owne, but euerie man anothers wealth, which Phyſicke is as terrible to carnall profeſſors, as abſtinence from drinke is to a man that hath the dropſie: and it is a ſure note, that a man is ſicke of this diſeaſe of ſelfe-louelove, if this be grieuous to him, as appeareth in the man whom Chriſt bid ſell that hee had,Ver. 22. and hee went away very ſorrowfull, yet ſurely this veine muſt bee pricked, and this humor let out, els it will ſpoyle all, it will infect both ſoule and body, yea and the contagion of it is ſuch (as wee ſhall ſee anone) as will euen hazard the welfare of that ſocietie, where ſelfe ſeekers and ſelfe louers are.
As God then did direct this Apoſtle to lay downe this briefe direction as a remedy for that euill in Corinth, ſo you may thinke it is by Gods ſpeciall providence,Act. 10. 33. that I am now to ſpeake vntounto you from this text: and ſay in your hearts ſurely ſome thing is amiſſe this way: let vsus know it and amend it.
The parts of this text are two.Diuiſion. 1. a Dehortation, 2. an Exhortation. The Dehortation. Let no man ſeeke his owne. The Exhortation But eueryevery man anothers wealth.
In handling of which,Order of handling. I will firſt, open the wordes. Secondly, gather the Doctrine. Thirdly, illuſtrate the Doctrine by Scriptures, experience and Reaſons. Fourthly, apply the ſame, to eueryevery one his portion.
The proper drift of the Apoſtle heere is not to taxe the Corinthians, for ſeeking their owne euill endes in euill actions,The Apoſtles drift. but for aiming at themſelues, and their owne benefits in actions lawfull, and that appeareth in the former verſe, where he ſayth. All things are lawfull &c. viz. all ſuch thinges as now wee ſpeake of, to eate any of Gods creatures, offered to Idols or not, to feaſt and bee merrie together, to ſhew louelove and kindneſſe to this or that perſon, &c. but when by ſuch meanes wee ſeeke our ſelues, and hauehave not a charitable louing and reuerent regard of others, then they are vnexpedient, vnprofitable, yea vnlawfull, and muſt bee forborne, and hee that hath not learned to denie himſelfe euen the very vſe of lawfull things, when it tendeth to the contempt, reproch, greife offence, and ſhame of his other Brethren and Aſſociats, hath learned nothing aright, but is apparantly a man that ſeekes himſelfe, and againſt whom the Apoſtle heere dealeth moſt properly.
The maner of the ſpeech may ſeeme as counſell left at libertie:Expoſition. as Mat. 27. 49. and in our ordinary ſpeech, wee thinke they be but weake charges, which are thus deliuered, let a man doe this, or let him doe that. But wee muſt learne the Apoſtles modeſtie, and know that whatſoeuer the termes ſeeme to imply, yet euen this and other the like in this Epiſtle, are moſt abſolute charges: as Let a man eſteeme of vsus, Chap. 4. 1.as the miniſters of Chriſt, that is, a man ought ſo to eſteeme of vsus.1 Cor. 11. 28. Let a man examine himſelfe, that is, as if he ſayd a man muſt examine himſelfe,1 Cor. 14. 34. Let your women keepe ſilence in the Churches. that is, they ought ſo to doe.
The meaning then ſummarily is, as if hee ſayd, the bane of all theſe miſcheifes which ariſe amongſt you is, that men are to cleauing to themſelues, and their owne matters, and diſregarde and contemne all others: and therefore I charge you, let this ſelfe-ſeeking be left off, and turne the ſtreame another way, namely, ſeeke the good of your Brethren, pleaſe them, honor them, r…uerence them, for otherwiſe it will neuer goe well amongſt you.
But doth not the Apoſtle elſe whereſay? Obiect.That hee, which careth not for his owne,1 Tim. 5. 8. is worſe then an Infidell.
True but by (owne) there, he meaneth properly,Reſp. a mans kindred, and heere by (owne) hee meaneth properly a mans ſelfe.
Secondly, Hee there eſpecially taxeth ſuch as were negligent in their labours and callings, and ſo made themſelues vnable to giuegive releife and entertainement to ſuch poore Widowes and Orphans as were of their owne fleſh and bloud.
Thirdly, Be it ſo that ſome man ſhould euen neglect his owne ſelfe, his owne wife, children, friends, &c. and giuegive that hee had to ſtrangers, that were but ſome rare vice, in ſome one vnnaturall man, and if this vice ſtay a thouſand, ſelfe-louelove ſlayeth ten thouſand.
And this the wiſedome of God did well forſee, and hath ſet no caueats in the Scriptures either to taxe men, or forewarne them from louing others, neither ſayth God any wher, let no man ſeeke the good of another, but let no man ſeeke his owne, and euerie where in the Scriptures he hath ſet watch words againſt ſelfe-good, ſelfe-profit, ſelfe-ſeeking, &c. And thus the ſence beeing cleared, I come to the doctrine.
All men are to to apt and readie to ſeeke themſelues to much,Doct. 1. and to preferre their owne matters and cauſes beyond the due and lawfull meaſure,Amplific. euen to exceſſe and offence againſt God, yea danger of their owne ſoules, and this is true not onelyonly in wicked men which are giuen ouer of God to vile luſts, as Abſolon in getting fauour in his Fathers Court:1 Sam. 15. 2. 3. 4 Ieroboam, in ſetling his kingdome faſt in Samaria, 2 King. 12. 26.Ahab in vehement ſeeking Nab…ths vineyard, but men,And 21. 2. otherwiſe godly, hauehave through frailtie beene foyled heerein, and many thouſands which hauehave a ſhew of godlineſſe,1 Sam 25. 13. are louers of themſelues:2 Chron. 16. 10. Dauid was about to ſeeke himſelfe when he was going to kill Naball; And 35. 22.Aſa in putting Hanani in priſon; Ioſiah when hee would goe warre with Necho, Iſaiah 39. 2.againſt the counſell of God and reaſon;Gal. 2. 11. 12. Peter when hee diſſembled about the Ceremonies of the Law,Phil. 2. 21. yea and Paul complaines of all his followers (Timothie excepted that they ſought their owne to inordinately.
And why elſe are theſe caueats in the Scriptures, but to warne the godly that they bee not tainted herewith? Philip. 2. 4.as looke not eueryevery man on his owne things,1. Cor. 13. 6. but on the things of another: LoueLove ſeeketh not her owne things.Gal. 5. 26. Be not deſirous of vaine glory. &c.
Yea and doth not experience teach,Illuſtration experimentall. that euen amongſt profeſſors of Religion, almoſt all the louelove and fauour that is ſhewed vntounto others is with a ſecret ayme at themſelues, they will take paines to doe a man good, prouided that he will take twiſe ſo much for them they will giuegive a penny ſo as it may aduantage them a pound, labor hard ſo as all the profite may come to themſelues, elſe they are hartleſſe and feeble.Simile. The vaine and corrupt heart of man cannot better be reſembled then by a belly-god, Hoſt, or Inkeeper, which welcommeth his gueſts with ſmilings, and ſalutations, and a thouſand welcomes, and reioyceth greatly to hauehave their companie to dice, card, eate, drinke, and bee merrie, but ſhould not the box be paid, the pot be filling, and the money telling, all this while the Epicures ioy would ſoone be turned into ſorrow, and his ſmiles turned into frownes, and the doore ſet open, and their abſence craued: euen ſo men blow the bellowes hard, when they hauehave an Iron of their owne a heating, worke hard whileſt their owne houſe is in building, dig hard whileſt their owne garden is in planting, but is it ſo as the profit muſt goe wholy or partly to others, their handes waxe feeble, their hearts waxe faint, they grow churliſh and giuegive croſſe anſwers like Naball, they are ſowre, diſcontent, and nothing will pleaſe them.Pſal. 112. 9. And where is that man to be found, that will ſparſe abroad,Eccle. 11. 1. and caſt his bread vponupon the waters, that will lend looking for nothing againe,Luk. 6. 35. that will doe all duties to others freely and cheerefully in conſcience of God,2 Cor. 11. 7. and louelove vntounto men without his cloſe and ſecret ends, or ayming at himſelf? ſuch a man, out of doubt, is a blacke Swanne, a white Crowe almoſt, and yet ſuch ſhall ſtand before God with boldneſſe at the laſt day, when others which hauehave ſought themſelues, though for louelove of themſelues they hauehave ſought heauen, yea and through ſelfe louelove perſwaded themſelues they ſhoulde finde it, yet wanting louelove vntounto others, they will be found as ſounding braſſe,1 Cor. 13. 1. and as a tinkling Cimbale, and whilſt they hauehave neglected others, and not cared how others liue, ſo as themſelues may fare well,Mat. 25. 41. 42. they will be found amongſt them, that the Lord will ſay vntounto, I know you not, depart ye curſed into euerlaſting fi…e.
But that I may not walke in generalities,Particular amplific. the particular wayes by which men ſeeke their owne are theſe, Firſt ſuch as are couetous, ſeeke their owne by ſeeking riches, wealth, money, as Foelix pretending louelove vntounto Paul, ſent for him often, but it was in hope of mony, Many there are who ſay,Act. 24. 26. who will ſhew vsus any good, and pretend Religion,Pſal. 4. 7. as ſome of the Iewes did the keeping of the Sabboth, which yet cryed out when will the Sabboth bee done, that wee may ſell corne and gaine,Amos 8. 5. if a man can tell them how to get gold out of a flint, and ſiluer out of the Adamant, no paines ſhalbe ſpared, no time ſhall bee neglected, for gold is their hope, and the wedge of gold is their confidence,Iob 31. 24. their hearts are ſet vponupon the pelfe of this world, and for louelove of it, all thinges are let ſlipp, euen all duties to God or men, they care not how baſely they ſerue, how wretchedly they neglect all others, ſo as they may get wealth: pinch who will? and wring who will, all times are alike with them, and they runne for the bribe like Gehazie, 2 King. 5. 21.and this is the firſt way that men ſeeke their owne.
Now the contrary is ſeene in Nehemiah, Neh. 5. 14. 15. 16.who when the people were hard put to it, and the land raw, he tooke not the dueties which were due to him being a Magiſtrate, he bought no land, nor grewe not rich, for it was no time: but he maintained at his table many of his brethren the Iewes,Act. 20. and ſo ſpent euen his owne proper goods. And Paul ſought not mans gold nor ſiluer,2 Theſ. 3. 9. but though hee had authoritie, yet he tooke not bread of the Churches, but laboured with his hands: And why? It was no time to take, ſome Churches were poore and ſtood in want,Ver. 8. as Theſſalonica, others were in danger to be preyed vponupon by couetous belly-gods,2 Cor. 11. 12. as Corinth: and therefore hee ſaw it no fit time now to take any thing of them.
And indeede heere is the difference betweene a couetous worldling, and an honeſt thriftie Chriſtian, it is lawfull ſometimes for men to gather wealth, and grow rich, euen as there was a time for Ioſeph to ſtore vp corne,Gen. 41. 49. but a godly and ſincere Chriſtian will ſee when this time is, and will not hord vp when he ſeeth others of his brethren and aſſociates to want, but then is a time, if hee hauehave any thing to fetch it out and diſperſe it, but the couetous gather good, he like Achan couets all that he ſeeth,Ioſh. 7. 21. and neglects no time, but gathers ſtill and holds all faſt, and if it were to ſaue the life of his brother, his baggs muſt not be miniſhed, nor his cheſtes lighted, nor his field ſet to ſale, gather as much as he can, but its death to diminiſh the leaſt part of it.
The ſecond way by which men ſeeke their owne, is when they ſeeke eaſe,Luke 11. 46. or pleaſure, as the Scribes and Phariſies, who would not touch the burthen with one of their fingers; so, there is a generation, which thinke to hauehave more in this world then Adams felicitie in Innocencie,Gen. 2. 15. being borne (as they thinke) to take their pleaſures, and their eaſe,Eccle. 10. 18. let the roofe of the houſe drop thorow, they ſtirre not;Pro. 24. 30. 31. let the field be ouer-growne with weeds, they care not, they muſt not ſoile their hand, nor wet their foote, its enough for them to ſay, Goe you, not let vsus goe, though neuer ſo much need; ſuch idle Droanes are intollerable in a ſetled Common-wealth, much more in a Common-wealth which is but as it were in the bud; of what earth I pray thee art thou made, of any better then other of the ſonnes of Adam? And canſt thou ſee other of thy brethren toile their hearts out, and thou ſit idle at home, or takeſt thy pleaſure abroad? Remember the example of Vriah, 2 Sam. 11. 11.who would not take his eaſe, nor his pleaſure, though the King required him, and why? Becauſe his brethren, his aſſociates, better men then himſelfe (as he eſteemed them) were vnderunder hard labours and conditions, lay in the fields in tents, caues, &c.
The third way is when men ſeeke their owne bellies, as ſome did in the Apoſtles times, which went about with new doctrines and deuices,Rom. 16. 26. knowing that the people had itching eares, and would eaſily entertaine, and willingly feede ſuch noueliſts, which brought in diſſenſions, ſchiſmes, and contentions, and ſuch were rocks, or pillars in their louelove-feaſts,Iude 12. as Iude ſpeaketh, they were ſhaddowes in Gods ſeruice, but when feaſting came, then they were ſubſtances, then they were in their element. And certainely there are ſome men which ſhape euen their Religion, humaine ſtate, and all, euen as the belly cheare is beſt, and that they muſt hauehave, els all heart and life is gone, let all conſcience, care of others goe, let Lazarus ſtarue at the gate, let Ioſephs affliction be increaſed, they muſt hauehave their diſhes, their dainties,Neh. 5. 14. or no content. The contrary was ſeene in Nehemiah, who would not take his large portion alotted to the gouernour, becauſe he knew it went ſhort with others of his brethren; and Vriah would not receiue the Kings preſent and goe banquet with his wife, becauſe he knew the whole Hoaſt his brethren were faine to ſnap ſhort in the fields.
And the difference betweene a temperate good man, and a belly-God is this:Iob 31. 17. A good man will not eate his morſels alone, eſpecially if he hauehave better then other, but if by Gods prouidence, he hauehave gotten ſome meate which is better then ordinary, and better then his other brethrens, he can hauehave no reſt in himſelfe, except he make other partaker with him. But a belly-God will ſlop all in his owne throat, yea, though his neighbour come in and behold him eate, yet his griple gut ſhameth not to ſwallow all. And this may be done ſometimes, as well in meane fare as in greater dainties, for all countries afford not alike.
The fourth way by which men ſeeke their owne, is by ſeeking outward honour,1 Sam. 15. 30. fame, and reſpect with men, as King Saul when he had loſt all reſpect and fauour with God, then thought to giuegive content to his heart by being honoured before the Elders of the people; and it is wonderfull to ſee how ſome men are deſirous of vaine glory, Gal. 5. 26.and how earneſtly they ſeeke prayſe, fauour, and reſpect with men, and can hauehave no quiet longer then their worldly fauour laſteth, and that they will hauehave what diſhonour ſoeuer come to God, or diſgrace vntounto men, yea, they will diſgrace, reproch, and diſdaine others, to gaine honour and aduancement to themſelues, yea, they will make bold with the Scriptures and word of God, to wreſt and wring, and ſlight it ouer for their credits ſake. And let a man marke ſome mens talke, ſtories, diſcourſes, &c. and he ſhall ſee their whole drift is to extoll and ſet out themſelues, and get praiſe and commendations of men.
Now the contrary was ſeene in Paul, 2 Cor. 3. 2.he ſayth, He needed no letters of commendations. 2 Cor. 10. 12.And againe, He is not affected with mens prayſe; and here is indeed the difference betweene an humble minded Chriſtian, and a proud ſelfe-louer; an humble man often hath prayſe,1 Sam. 18. … as Dauid, Hezekiah, and Ioſiah, but he ſeekes it not, he deſires it not,2 King. 18. 3. he is content to goe without it, he loues not the prayſe of men, for he knowes it is but froth and vanitie: But a proud ſelfe-louer, he ſeekes it ſtill, get it or not get it, and if he get it he is fully ſatisfied, if he get it not he hangs the head like a Bull-ruſh, and hath no comfort.
The fift way by which men ſeeke their owne, is by ſeeking to hauehave their wils,1 Cor. 6. 8. as the wrong doers in Corinth, who thought it not enough to doe wrong and harme to their brethren, but to hauehave their wills enough of them, drew them before the Heathen Magiſtrates.
And truely, ſome men are ſo Prince-like, or rather Papall, that their very will and word is become a law, and if they hauehave ſaid it, it muſt be ſo, els there is no reſt nor quietneſſe to be had, let neuer ſo many reaſons be brought to the contrary, its but fighting with the winde. They are like the obſtinate Iewes, who, when againſt Gods law & reaſon,1 Sam. 8. 19. they had asked a King, though Samuel ſhewed them that it would turne in the end to their owne ſmart, yet ſtill held the concluſion, and ſayd, nay, But we will hauehave a King. Thus men are caught by their owne words, and inſnared by the ſtraitnes of their owne hearts, and it is death to them not to hauehave their wils,1 King. 19. 2. and howſoeuer ſometimes (like Iezabell) they are cut ſhort of their purpoſes, yet ſelfe-willed men will ſtrout and ſwell like Abſolon, 2 Sam. 13. 22.ſaying neither good nor bad, but hope for the day, and threaten like prophane Eſall: Gen. 27. 41.Now the contrary is ſeene in Dauid, though a Prince, a Captaine, a Warriour, who hauing ſayd, yea, ſworne, that he would kill Naball, and all his family that day, yet vponupon reaſonable counſell giuen,1 Sam. 25. 34. and that but by a weake woman, he changed his minde, altered his purpoſe, and returned, without ſtriking one ſtroake, an example rare, and worthy imitation; and when men are ſicke of will, let them thinke of Dauid, it was his grace and honour to goe backe from his word and practiſe, when reaſon came;Math. 14. 8. 9. So was it Herods diſgrace and ſhame to hold his word and will againſt reaſon and conſcience.
But ſome man happily will ſay vntounto me,Queſt. It is true, that men ſeeke their owne by all theſe wayes, But what ſhould be the reaſon and cauſe of this? that men ſeeke ſo earneſtly themſelues, in ſeeking riches, honour, eaſe, belly-cheare, will, &c. ſomething there is that carrieth them.
True, and the reaſons and cauſes are ſpecially theſe three;
Firſt,Reſp. pride and high conceitednes, when men ouer-value themſelues: And this made Abſolon to ſeeke his Fathers kingdome,Reaſon 1. becauſe he thought himſelfe worthy of it.:2 Sam. 15. 4. This made Haman ſo ſore vexed,Heſt. 3. 5. becauſe Mordecai bowed not to him, becauſe he highly valued himſelfe.
And ſurely, that which a man valueth at much, he giueth much reſpect to, and ſo it is a ſure ſigne that a man loues himſelfe moſt when he giueth moſt to himſelfe, and ſome intollerable proud perſons euen thinke all the world is for them, and all their purpoſes and endeuours ſhew what a large conceit they hauehave of themſelues.
Secondly,Reaſon 2. want of due conſideration and valuation of other mens endowments, abilities, and deſerts, when men paſſe thoſe things by,Gen. 40. 23. though they hauehave both ſeene, heard, and felt them, as Pharaohs Butler forgat Ioſephs eminency when he was reſtored to his place, ſo men vſe to write their owne good actions in Braſſe, but other mens in Aſhes, neuer remembring nor conſidering the paynes, labour, good properties, &c. which others hauehave, and ſo they hauehave no louelove to them, but onelyonly to themſelues; as if God had made all other men vnreaſonable Beaſts, and them onelyonly reaſonable men.
Thirdly,Reaſon 3. want of a heauenly conuerſation, and ſpirituall eye to behold the glory, greatneſſe, and maieſtie, and goodneſſe of God, as the Queene of Sheba thought highly of her own glory, wiſedome, and happineſſe,1 King. 10. 7. 8 till ſhe ſaw Salomons wiſedome and glory, and then ſhe cryed out, not of the happineſſe of her owne ſeruants, but of his ſeruants that ſtood before him; and verily, if men were conuerſant Courtiers in heauen,Rom. 11. 33. they would cry out with Paul, Oh the deepneſſe of the riches, wiſedome, and knowledge of God, &c. and would be aſhamed of their owne ſinfulneſſe,Similies. nakedneſſe, and miſery; for, as country men which neuer ſaw the ſtate of Cities, nor the glory of courts, admire euen their owne countrey orders: And as the Sauages here which are clad in skinnes, and creepe in woods and holes, thinke their owne brutiſh and inhumane life the beſt, which if they ſaw and did rightly apprehend the benefit of comely humanity, the ſweetnes of Religion, and the ſeruice of God, they would euen ſhamefully hide themſelues from the eye of all noble Chriſtians.
Euen ſo, if men in ſerious contemplation, by the eye of faith, would behold the glory of God, and what great riches, beautie, fulneſſe, perfection, power, dignitie, and greatneſſe is in God, they would leaue admiring of themſelues, and ſeeking of themſelues, and would ſay with Dauid, 2 Sam. 7. 18.What am I? And what is my Fathers houſe? that thou ſhouldeſt thus bleſſe me? Pſal. 8. 3.Yea, What is man? or the ſonne of man that thou ſo regardeſt him?
But it is time that we now come to apply theſe things more particularly to our ſelues, and ſee what vſe is to be made of them.
Is it ſo that God ſeeth a proannes in all the ſonnes of Adam, Vſe 1.to ſeeke themſelues too much, and hath giuen them warnings and watch words thereof, as we hauehave heard, and doth experience confirme it? Then hence are reproued a number of men, who thinke they can neuer ſhew louelove enough to themſelues, nor ſeeke their own enough, but thinke all coſt, charges, cheeriſhing, prayſe, honour, &c. too little for them,Mat. 16. 22. and no man needeth ſay to them, as Peter did to Chriſt, fauour thy ſelfe, but if they doe a little for another man, they account it a great matter, though it be but a morſell of bread, or a ſingle penny; but no varieties of dainties is too good for them, no ſilke, purple, cloth, or ſtuffe is too good to cloth them, the poore mans idleneſſe and ill huſbandry is oft throwne in his diſh, but their owne carnall delights and fleſhly wantonneſſe is neuer thought vponupon: and why? Becauſe they thinke euen God and man owes all to them, but they owe nothing to none. Why, thou fooliſh and beſotted man, hath not the holy Ghoſt read it in the face of eueryevery ſonne of Adam, that he is too apt to ſeeke his owne, and art thou wiſer then God, to thinke thou neuer ſeekeſt thine owne enough? or dreameſt thou that thou art made of other, and better mettall then other men are? Surely, I know no way to eſcape, hauing of corruption to thy Father, and the worme to thy ſiſter and brother. And if God had any where in all the Scriptures ſayd, louelove thy ſelfe, make much of thy ſelfe, prouide for one, &c. there were ſome reaſon for thee to take vp the Nigards Prouerbs, EueryEvery man for himſelfe, and God for vsus all; Charitie beginneth at home, &c. But God neuer taught thee theſe things; No, they are Sathans poſitions: Doth God euer commend a man for carnall louelove of himſelfe?Rom. 13. 14. Nay, he brands it, and diſgraceth it,2 Tim. 3. 4. as ſelfe-louelove; taking thought for the fleſh; louing of pleaſure, &c.
It is a point of good naturall policie,Obiect. for a man to care and prouide for himſelfe.
Then the moſt fooles hauehave moſt naturall policie,Reſp. for ſee you not the greateſt droanes and nouices, either in Church, or Common-wealth, to be the greateſt ſcratchers,Pſal. 73. 5. 7. and ſcrapers, and gatherers of riches? Are they not alſo, for the moſt part, beſt fed and clad? and liue they not moſt eaſily? What ſhall I ſay? Euen hoggs, doggs, and bruit Beaſts know their own eaſe, and can ſeeke that which is good for themſelues; And what doth this ſhifting, progging, and fat feeding which ſome vſe, more reſemble any thing then the faſhion of hoggs? and ſo let it be what naturall policie it will.
If God ſee this diſeaſe of ſelfe-louelove ſo dangerous in vsus,Vſe 2. then it ſtandeth vsus all in hand to ſuſpect our ſelues, and ſo to ſeeke out the roote of this diſeaſe, that it may be cured. If a learned Phyſitian, ſhall ſee by our countenance and eye,Simile. that we hauehave ſome dangerous diſeaſe growing on vsus, our hearts will ſmite vsus, and we will bethinke our ſelues, where the moſt griefe lieth, and how it ſhould come, whether with cold, heate, ſurfeit, ouer-flowing of bloud, or thorow griefe, melancholy, or any ſuch way, and eueryevery man will beſtirre himſelfe to get rid of it, and will preuent all wayes that feed the diſeaſe, and cheriſh all courſes that would deſtroy it.
Now, how much more ought we to beſtirre our ſelues, for this matter of ſelfe-louelove, ſince God himſelfe hath caſt all our waters, and felt all our pulſes, and pronounced vsus all dangerouſly ſicke of this diſeaſe? beleeue it, God cannot lie, nor be deceiued; He that made the heart, doth not he know it? Let eueryevery mans heart ſmite him, and let him fall to examination of himſelfe, and ſee firſt, whether he louelove not riches and worldly wealth too much, whether his heart be not too iocand at the comming of it in, and too heauie at the going of it out, for if you find it ſo, there is great danger; if thou canſt not buy as if thou poſſeſſedſt not,1 Cor. 7. 30. 31. and vſe this world as thou vſedſt it not, thou art ſicke and haddeſt need to looke to it. So, if thou loueſt thine eaſe and pleaſure,Iob 2. 10. ſee whether thou canſt be content to receiue at Gods hands euill as well as good; whether thou hauehave learned as well to abound as to want,Phil. 4. 10. as well to endure hard labour, as to liue at eaſe; and art as willing to goe to the houſe of mourning as to the houſe of mirth;Edele 7. 6. for, els, out of doubt, thou loueſt thy carnall pleaſure and eaſe too much.
Againe,Dan. 1. 15. ſee whether thine heart cannot be as merry, and thy mind as ioyfull, and thy countenance as cheerefull, with courſe fare, with poulſe, with bread and water (if God offer thee no better, nor the times afford other) as if thou hadſt great dainties: So alſo whether thou canſt be content as well with the ſcornes of men, when thou haſt done well, as with their prayſes, ſo if thou canſt with comfort and good conſcience ſay,1 Cor. 4. 3. I paſſe little for mans iudgement, whether thou canſt doe thy duety that God requireth,Heb. 12. 2. and deſpiſe the ſhame, referring thy ſelfe vntounto God, for if thou be diſhartned, diſcouraged, and weakened in any duety becauſe of mens diſprayſes, its a ſigne thou loueſt thy ſelfe too much.
So for the will,1 Sam. 25. 34. if thou canſt be content to giuegive way euen from that which thou haſt ſayd ſhalbe, yea vowed ſhalbe, when better reaſon commeth, and haſt that reuerence of other men, as that when it ſtandeth but vponupon a matter of will, thou art as willing their wils ſhall ſtand as thine, and art not ſad, churliſh, or diſcontent, but cheerefull in thine heart,1 King. 21. 4. though thy will be croſſed, it is a good ſigne, but if not, thou art ſicke of a ſelfe will, and muſt purge it out. I the rather preſſe theſe things, becauſe I ſee many men both wiſe and religious, which yet are ſo tainted with this peſtilent ſelfe-louelove,Eccle. 10. 1. as that it is in them euen as a dead ſlie to the Apothecaries ointment, ſpoyling the …fficacie of all their graces, making their liues vncomfortable to themſelues, and vnprofitable to others, being neither fit for Church nor common wealth, but hauehave euen their very ſoules in hazard thereby, and therefore who can ſay too much againſt it?
It is reported,A faire warning. that there are many men gone to that other Plantation in Virginia, which, whileſt they liued in England, ſeemed very religious, zealous, and conſcionable; and hauehave now loſt euen the ſap of grace, and edge to all goodneſſe; and are become meere worldlings: This teſtimonie I beleeue to be partly true, and amongſt many cauſes of it, this ſelfe-louelove is not the leaſt; It is indeede a matter of ſome commendations for a man to remoue himſelfe out of a thronged place into a wide wilderneſſe; to take in hand ſo long and dangerous a iourney, to be an inſtrument to carry the Goſpell and humanitie among the bruitiſh heathen; but there may be many goodly ſhewes and gloſes and yet a pad in the ſtrawe,Pſal. 78. 5. 7. men may make a great appearance of reſpect vntounto God, and yet but diſſemble with him, hauing their owne luſts carying them: and, out of doubt, men that hauehave taken in hand hither to come, out of diſcōtentment, in regard of their eſtates in England; and ayming at great matters heere, affecting it to be Gentlemen, landed men, or hoping for office, place, dignitie, or fleſhly liberty; let the ſhew be what it will, he ſubſtance is nought, and that bird of ſelfe-louelove which was hatched at home, if it be not looked to, will eate out the life of all grace and goodneſſe: and though men hauehave eſcaped the danger of the ſea, and that cruell mortalitie, which ſwept away ſo many of our louing friends and brethren; yet except they purge out this ſelfe-louelove, a worſe miſcheife is prepared for them: And who knoweth whether God in mercy hauehave deliuered thoſe iuſt men which heere departed,Iſa. 57. 1. from the euils to come; and from vnreaſonable men, in whom there neither was, nor is, any comfort but greife, ſorrow, affliction, and miſerie, till they caſt out this ſpaune of ſelfe-louelove.
But I hauehave dwelt too long vponupon this firſt part; I come now to the ſecond, which concernes an Exhortation, as I ſhewed you, in the Diuiſion.
But eueryevery man anothers wealth.Text.
IN direct oppoſition, he ſhould ſay,Expli. Let eueryevery man ſeeke anothers, but the firſt part being compared with the latter, and (ſeeke) being taken out of the former and put to the latter, and (wealth) taken out or rather implied, in the former, the whole ſentence is thus reſolued, Let no man ſeeke his owne wealth, but let eueryevery man ſeeke anothers wealth.
And the word here tr…nſlated wealth, is the ſame with that in Rom. 13. 4. and may not be taken onelyonly for riches, as Engliſh-men commonly vnderſtand it, but for all kind of benefits, fauours, comforts, either for ſoule or body; and ſo here againe, as before, you muſt vnderſtand an Affirmatiue Commandement, as the Negatiue was before: and leaſt any ſhould ſay, If I may not ſeeke my owne good, I may doe nothing; Yes, ſayth Paul, Ile tell thee, thou ſhalt ſeeke the good of another, whereas now all thy ſeeking helps but one, by this meanes thou ſhalt helpe many: and this is further enforced by theſe two circumſtances, (no man) may ſeeke his owne, be he rich, learned, wiſe, &c. But eueryevery man muſt ſeeke the good of another.
The point of inſtruction is taken from the very letter and phraſe,Doct. 2. viz. A man muſt ſeeke the good, the wealth, the profit of others, I ſay, he muſt ſeeke it, he muſt ſeeke the comfort, profit, and benefit of his neighbour, brother, aſſociate, &c. His owne good he need not ſeeke, it will offer it ſelfe to him eueryevery houre, but the good of others muſt be ſought, a man muſt not ſtay from doing good to others till he is ſought vntounto, pulled and haled (as it were) like the vniuſt Iudge,Luk. 18. 5. for eueryevery benefit that is firſt craued, commeth too late. And thus the auncient Patriarkes did practiſe,Gen. 19. 1. 2. when the trauayler and way-faring man came by, they did not tarry till they came and asked reliefe and refreſhing,Iudg. 19. 20. 21. but ſat at the gates to watch for ſuch, and looked in the ſtreets to find them,Iob 31. 32. yea, ſet open their doores that they might freely and boldly enter in. And howſoeuer, ſome may thinke this too large a practiſe, ſince, now the world is ſo full of people, yet I ſee not but the more people there is, the larger charitie ought to be.
But be it ſo as a man may neglect, in ſome ſort the generall world, yet thoſe to whom he is bound, either in naturall, ciuill, or religious bands, them he muſt ſeeke how to doe them good: A notable example you hauehave in Dauid, who, becauſe there was twixt him & Ionathan a band and couenant,2 Sam. 9. 1. therefore he enquired, Whether there was any left of the houſe of Saul, to whom he might ſhew mercy for Ionathans ſake; So, this people of Corinth, to whom Paul writeth, they were in a ſpirituall league and couenant in the Goſpell, and ſo were a body; Now for one member in the body to ſeeke himſelfe, and neglect all other,1 Cor. 12. 27. were, as if a man ſhould cloth one arme or one leg of his body with gold and purple, and let all the reſt of the members goe naked.
Now brethren, I pray you, remember your ſelues, and know, that you are not in a retired Monaſticall courſe, but hauehave giuen your names and promiſes one to another, and couenanted here to cleaue together in the ſeruice of God, and the King; What then muſt you doe? May you liue as retired Hermites? and looke after no body? Nay, you muſt ſeeke ſtill the wealth of one another; And enquire as Dauid, how liueth ſuch a man? How is he clad? How is he fed? He is my brother, my aſſociate; we ventered our liues together here, and had a hard brunt of it, and we are in league together, is his labour harder then mine? ſurely, I will eaſe him; hath he no bed to lie on? why, I hauehave two, Ile lend him one; hath he no apparel? why, I hauehave two ſuits, Ile giuegive him one of them; eates he courſe fare, bread and water, and I hauehave better? why, ſurely we will part ſtakes: He is as good a man as I, and we are bound each to other, ſo that his w…nts muſt be my wants, his ſorrowes my ſorrowes, his ſicknes my ſicknes, and his welfare my welfare, for I am as he is. And ſuch a ſweet ſympathie were excellent, comfortable, yea, heauenly, and is the onelyonly maker and conſeruer of Churches and common-wealths, and where this is wanting, ruine comes on quickly, as it did here in Corinth.
But beſides theſe motiues,Reaſons. 1. there are other reaſons to prouoke vsus not onelyonly to doe good one to another; but euen to ſeeke and ſearch how to doe it.
As firſt, to maintaine modeſtie in all our aſſociates, that of hungrie wanters they become not bold beggers and impudent crauers, for as one ſayth of women, that, when they hauehave loſt their ſhamefaſtnes, they hauehave loſt halfe their honeſtie, ſo may it truely be ſayd of a man, that when he hath loſt his modeſtie, and puts on a begging face, he hath loſt his maieſtie, and the Image of that noble creature, and man ſhould not begge and craue of man but onelyonly of God; true it is,Iohn 4. 5. that as Chriſt was faine to craue water of the Samaritan woman, ſo men are forced to aske ſometimes rather then ſtarue, but indeede in all ſocieties it ſhould be offered them, men often complaine of mens boldnes in asking, but how commeth this to paſſe, but becauſe the world hath beene ſo full of ſelfe-louers, as no man would offer their money, meate, garmentes, though they ſaw men hungrie, harborleſſe, poore, and naked in the ſtreetes; and what is it that makes men brazen faced, bold, bruitiſh, tumultuous, mutinous, but becauſe they are pinched with want, and ſee others of their Companions (which it may be hauehave leſſe deſerued) to liue in proſperitie and pleaſure?
It wonderfully encourageth men in their dueties,2 Reaſon. when they ſee the burthen equally borne; but when ſome withdraw themſelues and retire to their owne particular eaſe, pleaſure, or profit; what heart can men hauehave to goe on in their buſineſſe? when men are come together, to lift ſome weighty peece of tymber or veſſell; if one ſtand ſtill and doe not lift, ſhall not the reſt be weakned and diſhartned? will not a few idle droanes ſpoyle the whole ſtocke of laborious Bees: ſo one idle belly, one murmurer, one complainer, one ſelfe-louer will weaken and diſharten a whole Colonie. Great matters hauehave beene brought to paſſe, where men hauehave cheerefully as with one heart, hand, and ſhoulder, gone about it both in warres, buildings, and plantations, but where eueryevery man ſeekes himſelfe, all commeth to nothing.
The preſent neceſſitie requireth it,3 Reaſon. as it did in the dayes of the Iewes, Neh. 5.returning from captiuitie, and as it was here in Corinth. The Countrey is yet raw, the land vntilled, the Cities not builded, the Cattell not ſetled, we are compaſſed about with a helpleſſe and idle people, the natiues of the Countrey, which cannot in any comely or comfortable manner helpe themſelues, much leſſe vsus. Wee alſo hauehave beene very chargeable to many of our louing friends, which helped vsus hither, and now againe ſupplyed vsus, ſo that before we thinke of gathering riches,1 Sam. 30. 26. 31. we muſt euen in Conſcience thinke of requiting their charge, louelove, and labour, and curſed be that profit and gaine which aymeth not at this. Beſides, how many of our deare friends, did here die at our firſt entrance, many of them no doubt for want of good lodging, ſhelter, and comfortable things, and many more may goe after them quickly, if care be not taken. Is this then a time for men to begin to ſeeke themſelues?2 Tim. 3. 2. Paul ſayth, that men in the laſt dayes ſhall be louers of themſelues, but it is here yet but the firſt dayes, and (as it were) the dawning of this new world, it is now therefore no time for men to looke to get riches, braue clothes, daintie fare, but to looke to preſent neceſſities; it is now no time to pamper the fleſh, liue at eaſe, ſnatch, catch, ſcrape, and pill, and hoord vp, but rather to open the doores, the cheſts, and veſſels, and ſay, brother, neighbour, friend, what want yee, any thing that I hauehave? make bold with it, it is yours to command, to doe you good, to comfort and cheeriſh you, and glad I am that I hauehave it for you.
And euen the example of God himſelfe,4 Reaſon. whom we ſhould follow in all things within our power and capacitie,Epheſ. 5. 1. may teach vsus this leſſon, for (with reuerence to his Maieſtie be it ſpoken) he might hauehave kept all grace,Ioh. 1. 16. goodneſſe, and glory to himſelfe, but he hath communicated it to vsus,Pſal. 113. 6. 7. euen as farre as we are capable of it in this life,2 Tim. 4. 5. and will communicate his glory in all fulneſſe with his Elect in that life to come;Ioh. 17. 22. euen ſo his Sonne Chriſt Ieſus left his glory eclipſed for a time,And 15. 13. and abaſed himſelfe to a poore and diſtreſſed life in this world, that he might, by it, bring vsus to happineſſe in the world to come. If God then hauehave delighted in this doing good and relieuing frayle and miſerable man, ſo farre inferior to himſelfe, what delight ought man to hauehave to relieue and comfort man, which is equall to himſelfe?
Euen as we deale with others,5 Reaſon. our ſelues and others ſhall be dealt withall,Iudg. 1. 6. 7. careſt thou not how others fare, how they toile, are grieued, ſicke,Mat. 7. 2. pinched, cold, harborleſle, ſo as thou be in health, liueſt at eaſe, warme in thy neſt, fareſt well? The dayes will come when thou ſhalt labour and none ſhall pittie thee, be poore and none relieue thee, be ſicke, and lie and die and none viſit thee, yea, and thy children ſhall lie and ſtatue in the ſtreets, and none ſhall relieue them, for it is the mercifull that ſhall obtaine mercy; Mat. 5. 7.and the memory of the Iuſt ſhall be bleſſed euen in his ſeede;Prou. 10. and a mercifull and louing man when he dies, though he leaue his children ſmall and deſolate, yet eueryevery one is mercifully ſtirred vp for the Fathers ſake to ſhew compaſſion, but the vnkindneſſe, curriſhneſſe, and ſelfe-louelove of a Father,2 Sam. 21. 7. 8. 9. is thorow Gods iuſt iudgement recompenced vponupon the children with neglect and crueltie.
Laſtly,6 Reaſon. that we may draw to an end; A mercileſſe man, and a man without naturall affection or louelove, is reckoned among ſuch as are giuen ouer of God to a reprobate minde,Rom. 1. 30. and (as it were) tranſformed into a beaſt-like humor; for, what is a man if he be not ſociable, kinde, affable, free hearted, liberall; He is a beaſt in the ſhape of a man; or rather an infernall Spirit, walking amongſt men which makes the world a hell what in him lieth; for, it is euen a hell to liue where there are many ſuch men: ſuch the Scripture calleth Nabals, Pſal. 14. 1.which ſignifieth fooles and decayed men, which hauehave loſt both the ſap of grace and nature; and ſuch merciles men are called Goats, Math. 25. 33.and ſhall be ſet at Chriſts left hand at the laſt day; Oh therefore ſeeke the wealth one of another.
But ſome will ſay,Obiect. it is true, and it were well, if men would ſo doe, but we ſee eueryevery man is ſo for himſelfe, as that if I ſhould not doe ſo, I ſhould doe full ill, for if I hauehave it not of my owne, I may ſnap ſhort ſometimes, for I ſee no body ſheweth me any kindneſſe, nor giueth me any thing; if I hauehave gold and ſiluer, that goeth for payment, and if I want it, I may lie in the ſtreete, therefore I were beſt keepe that I hauehave, and not be ſo liberall as you would hauehave me, except I ſaw others would be ſo towards me.
This Obiection ſeemeth but equall and reaſonable, as did the Anſwere of Naball to Dauids men,Reſp. but it is moſt fooliſh and carnall, as his alſo was; for, if we ſhould meaſure our courſes by moſt mens practiſes, a man ſhould neuer doe any godly dutie; for,Luk. 13. 23. 24. doe not the moſt, yea, almoſt all, goe the broad way that leadeth to death and damnation? who then will follow a multitude? It is the word of God, and the examples of the beſt men that we muſt follow. And what if others will doe nothing for thee, but are vnkinde, and vnmercifull to thee? Knoweſt thou not that they which will be the children of God muſt be kinde to the vnkinde,Mat. 5. 44. 47. louing to their enemies, and bleſſe thoſe that curſe them? If all men were kinde to thee, it were but Publicans right eouſneſſe to be kinde to them; If all men be euill, wilt thou be ſo too? When Dauid cryed out; Helpe Lord, for not a godly man is left. Did he himſelfe turne vngodly alſo?Pſal. 12. 1. Nay, he was rather the more ſtrict: So, if louelove and charitie be departed out of this world, be thou one of them that ſhall firſt bring it in againe.Rom. 12. 20.
And let this be the firſt rule, which I will with two others conclude for this time.
Neuer meaſure thy courſe by the moſt,1 Rule. but by the beſt, yea, and principally by Gods word; Looke not what others doe to thee, but conſider what thou art to doe to them; ſeeke to pleaſe God, not thy ſelfe: did they in Mathew 25. 44. plead, that others did nothing for them? No ſuch matter, no ſuch plea will ſtand before God, his word is plaine to the contrary, therefore, though all the world ſhould neglect thee, diſregard thee, and contemne thee, yet remember thou haſt not to doe with men, but with the higheſt God, and ſo thou muſt doe thy dutie to them notwithſtanding.
And let there be no Prodigall perſon to come forth and ſay,2 Rule. GiueGive me the portion of lands and goods that appert…ineth to me,Luk. 15. 12. and let me ſhift for my ſelfe; It is you too ſoone to put men to their ſhi…ts; Iſrael was ſeauen yoares in Canaan, before the land was deuided vntounto Tribes, much longer, before it was deuided vntounto Families: And why wouldeſt thou hauehave thy particular portion, but becauſe thou thinkeſt to liue better then thy neighbour, and ſcorneſt to liue ſo meanely as he? but who, I pray thee, brought this particularizing firſt into the world?Eſay 14. 12. 13 Did not Sathan, who was not content to keepe that equall ſtate with his fellowes,Iude 6. but would ſet his throne aboue the Starres?Gen. 3. 5. Did not he alſo entiſe man to deſpiſe his generall felicitie and happineſſe, and goe trie particular knowledge of good and euill? And nothing in this world doth more reſemble heauenly happineſſe,Pſal. 133. 1. then for men to liue as one, being of one heart,Act. 4. 32. and one ſoule; neither any thing more reſembles helliſh horror, then for eueryevery man to ſhift for himſelfe; for if it be a good minde and practiſe, thus to affect particulars, mine and thine, then it ſhould be beſt alſo for God to prouide one heauen for thee, and another for thy neighbour.
But ſome will ſay,Obiect. if all men would doe their endeuour as I doe, I could be content with this generalitie, but many are idle and ſloathful, and eate vp others labours, and therefore it is beſt to part, and then eueryevery man may doe his pleaſure.
Firſt,Reſp. This, indeed, is the common plea of ſuch as will endure no inconueniences, and ſo for the hardneſſe of mens hearts, God and man doth often giuegive way to that which is not beſt,Math. 19. 8. nor perpetuall,1 Sam. 8. 5. but indeede if wee take this courſe, to change ordinances and practiſes, becauſe of inconueniences, wee ſhall hauehave, eueryevery day, new lawes.
Secondly,2 Theſ. 3. 9. If others be idle, and thou diligent, thy fellowſhip, prouocation, and example may well helpe to cure that maladie in them, being together, but being aſunder, ſhall they not be more idle, and ſhall not Gentrie and Beggerie be quickly the glorious Enſignes of your Common-wealth?
Thirdly,Rom. 1. 29. Conſtrue things in the beſt part, be not too haſtie to ſay,1 Sam. 30. 10. 24. men are idle and ſlouthfull, all men hauehave not ſtrength, ſkill, facultie, ſpirit, and courage to worke alike; it is thy glory and credit, that canſt doe ſo well, and his ſhame and reproach, that can doe no better; and are not theſe ſufficient rewards to you both?
Fourthly, if any be idle apparantly, you hauehave a Law and Gouernours to execute the ſame, and to follow that rule of the Apoſtle,Act. 19. 38. to keepe backe their bread, and let them not eate, goe not therefore whiſperingly,2 Theſ. 3. 10. to charge men with idleneſſe; but goe to the Gouernour and proue them idle; and thou ſhalt ſee them hauehave their deſerts.Deut. 19. 15.
And as you are a body together, ſo hang not together by ſkins and gymocks, but labour to be ioynted together and knit by fleſh and ſynewes; away with enuie at the good of others, and reioyce in his good,1 Sam. 18. 9. and ſorrow for his euill, let his ioy bee thy ioy, and his ſorrow thy ſorrow:Rom. 12. 19. let his ſickneſſe be thy ſickneſſe: his hunger thy hunger: his pouertie thy pouertie: And if you profeſſe friendſhip,Pro. 17. 17. be friends in aduerſities: for then a friend is knowne, and tryed, and not before.
Lay away all thought of former thinges and forget them,3 Rule. and thinke vponupon the things that are,Gen. 42. 1. looke not gapingly one vponupon other, pleading your goodneſſe, your birth, your life you hauehave liued, your meanes you had and might hauehave had, heere you are by Gods prouidence, vnderunder difficulties, be thankfull to God, it is no worſe, and take it in good part that which is, and lift not vp your ſelues becauſe of former priuiledges,Iob 2. 8. when Iob was brought to the dunghill, he ſate downe vponupon it. And when the Almightie had beene bitter to Naomie, Ruth 1. 20.ſhee would bee called Marah, conſider therefore what you are now, and where you are, ſay not I could hauehave liued thus and thus; but ſay, thus and thus I muſt liue: for God, and naturall neceſſitie requireth, if your difficulties be great, you had neede to cleaue the faſter together,1 Sam. 1. 6. 7. and comfort and cheere vp one another, laboring to make each others burden lighter, there is no griefe ſo tedious as a churliſh companion, and nothing makes ſorrowes eaſie more then cheerefull aſſociates:Gal. 6. 2. Beareye therefore one anothers burthen,2 Sam. 15. 33. and be not a burthen one to another, auoide all factions,Heb. 10 29. frowardnes, ſingularitie, and withdrawings, and cleaue faſt to the Lord,Gen. 13. 7. and one to another continually; ſo ſhall you bee a notable preſide it to theſe poore Heathens, whoſe eyes are vponupon you, and who very bruitiſhly and cruelly doe dayly eate and conſume one another, through their emulations, warres, and contentions; bee you therefore aſhamed of it, and winne them to peace both with your ſelues, and one another, by your peaceable examples, which will preach louder to them, then if you could crie in their Barbarous language:Coloſ. 4. 5. So alſo ſhall you bee an encouragement to many of your Chriſtian friendes in your natiue Countrey, to come to you, when they heare of your peace, louelove, and kindneſſe that is amongſt you:Heb. 13. 2. But aboue all, it ſhall goe well with your ſoules, when that GOD of peace and vnity ſhall come to viſite you with death, as hee hath done many of your aſſociates, you being found of him, not in murmurings, diſcontent and iarres, but in brotherly louelove,2 Pet. 3. 14. and peace, may bee tranſlated from this wandring wilderneſſe, vntounto that ioyfull and heauenly Canaan. Heb. 4. 9.(⸪)
FINIS.
End of the text · Robert Cushman, A Sermon Preached at Plymouth 9 December 1621 (1622)