A sermon preached at Plimmoth in Nevv-England December 9. 1621 In an assemblie of his Maiesties faithfull subiects, there inhabiting. VVherein is shevved the danger of selfe-loue, and the sweetnesse of true friendship. Together vvith a preface, shewing the state of the country, and condition of the sauages. Written in the yeare 1621.
THE occasion of these words of the Apostle Paul, was because of the abuses which were in the Church of Corinth. Which abuses arose cheifly thorow swelling pride, selfe-loue and conceitednes,
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 thorough swelling pride, Self-love and conceitedness,
and despising Paul, Chap. 4. Then in their offensiue going to Law, before the heathen Iudges Chap. 6. Then in eating things offered to Idols, to the destroying of the tender consciences of their Brethren, Chap. 8. Then in their insatiable loue-feastes, in the time and place of their Church meetings, the rich which could together feede to fulnes, despising and contemning the poore, that had not to lay it on as they had, Chap 11. Finally in both the Epistles, hee very often nippeth them for their pride,
and 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 Brothers, Chap. 8. Then in their insatiable love-feasts, in the time and place of their Church meetings, the rich which could together feed to fullness, 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,
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and selfe-loue, straitnesse and censorioushes, so that in the last Chapter hee willeth them againe and againe to proue, trie and examine themselues, to see whether Christ were in them or not,
and Self-love, straitness and censorioushes, so that in the last Chapter he wills them again and again to prove, try and examine themselves, to see whither christ were in them or not,
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as if they would euen blow open the doores of heaven, despising all humble minded and broken hearted people, as weake, simple, sottish &c. when yet notwithstanding, these Blusterers, which seeme to goe so fast,
as if they would even blow open the doors of heaven, despising all humble minded and broken hearted people, as weak, simple, sottish etc. when yet notwithstanding, these Blusterers, which seem to go so fast,
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and leaue all others behind them, if like these glosing Corinthians they carry affectedly their owne glory with them, and seeme thus to stand for the glory of God, What doe they else but ioyne flesh to spirit, seruing not God for nought,
and leave all Others behind them, if like these glossing 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,
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but for wages, and so seruing their bellies, whose end will be damnation, except a speedi• and sound remedie be thought of, which remedie is euen that which our Sauiour teacheth the rich young gallant,
but for wages, and so serving their bellies, whose end will be damnation, except a speedi• and found remedy be Thought of, which remedy is even that which our Saviour Teaches the rich young gallant,
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and which Paul heere prescribeth, in willing them not to seeke their owne, but euerie man anothers wealth, which Physicke is as terrible to carnall professors,
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,
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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.
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.
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As God then did direct this Apostle to lay downe this briefe direction as a remedy for that euill in Corinth, so you may thinke it is by Gods speciall providence, that I am now to speake vnto you from this text:
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:
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The proper drift of the Apostle heere is not to taxe the Corinthians, for seeking their owne euill endes in euill actions, but for aiming at themselues,
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,
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All things are lawfull &c. viz. all such thinges as now wee speake of, to eate any of Gods creatures, offered to Idols or not, to feast and bee merrie together, to shew loue and kindnesse to this or that person, &c. but when by such meanes wee seeke our selues,
All things Are lawful etc. viz. all such things as now we speak of, to eat any of God's creatures, offered to Idols or not, to feast and be merry together, to show love and kindness to this or that person, etc. but when by such means we seek our selves,
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Secondly, Hee there especially taxeth such as were negligent in their labours and callings, and so made themselues vnable to giue releife and entertainement to such poore Widowes and Orphans as were of their owne flesh and bloud.
Secondly, He there especially Taxes such as were negligent in their labours 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.
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Thirdly, Be it so that some man should euen neglect his owne selfe, his owne wife, children, friends, &c. and giue that hee had to strangers, that were but some rare vice, in some one vnnaturall man,
Thirdly, Be it so that Some man should even neglect his own self, his own wife, children, Friends, etc. and give that he had to Strangers, that were but Some rare vice, in Some one unnatural man,
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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.
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, etc. And thus the sense being cleared, I come to the Doctrine.
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All men are to to apt and readie to seeke themselues to much, and to preferre their owne matters and causes beyond the due and lawfull measure, euen to excesse and offence against God,
All men Are to to apt and ready to seek themselves to much, and to prefer their own matters and Causes beyond the due and lawful measure, even to excess and offence against God,
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Ieroboam, in setling his kingdome fast in Samaria, Ahab in vehement seeking Nab•ths vineyard, but men, otherwise godly, haue through frailtie beene foyled heerein,
Jeroboam, in settling his Kingdom fast in Samaria, Ahab in vehement seeking Nab•ths vineyard, but men, otherwise godly, have through frailty been foiled herein,
Peter when hee dissembled about the Ceremonies of the Law, yea and Paul complaines of all his followers (Timothie excepted that they sought their owne to inordinately.
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 to inordinately.
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And why else are these caueats in the Scriptures, but to warne the godly that they bee not tainted herewith? as looke not euery man on his owne things, but on the things of another:
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:
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Yea and doth not experience teach, that euen amongst professors of Religion, almost all the loue and fauour that is shewed vnto others is with a secret ayme at themselues, they will take paines to doe a man good, prouided that he will take twise so much for them they will giue a penny so as it may aduantage them a pound, labor hard so as all the profite may come to themselues, else they are hartlesse and feeble.
Yea and does not experience teach, that even among professors of Religion, almost all the love and favour that is showed unto Others is with a secret aim At themselves, they will take pains to do a man good, provided that he will take twice so much for them they will give a penny so as it may advantage them a pound, labour hard so as all the profit may come to themselves, Else they Are heartless and feeble.
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or Inkeeper, which welcommeth his guests with smilings, and salutations, and a thousand welcomes, and reioyceth greatly to haue their companie to dice, card, eate, drinke,
or Innkeeper, which welcometh his guests with smilings, and salutations, and a thousand welcomes, and rejoices greatly to have their company to dice, carded, eat, drink,
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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 be merry, but should not the box be paid, the pot be filling, and the money telling, all this while the Epicureans joy would soon be turned into sorrow,
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euen so men blow the bellowes hard, when they haue an Iron of their owne a heating, worke hard whilest their owne house is in building, dig hard whilest their owne garden is in planting,
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 goe wholy or partly to others, their handes waxe feeble, their hearts waxe faint, they grow churlish and giue crosse answers like Naball, they are sowre, discontent, and nothing will please them.
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 Nabal, they Are sour, discontent, and nothing will please them.
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And where is that man to be found, that will sparse abroad, and cast his bread vpon the waters, that will lend looking for nothing againe, that will doe all duties to others freely and cheerefully in conscience of God, and loue vnto men without his close and secret ends,
And where is that man to be found, that will sparse abroad, and cast his bred upon the waters, that will lend looking for nothing again, that will do all duties to Others freely and cheerfully in conscience of God, and love unto men without his close and secret ends,
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and whilst they haue neglected others, and not cared how others liue, so as themselues may fare well, they will be found amongst them, that the Lord will say vnto, I know you not, depart ye cursed into euerlasting fi•e.
and while they have neglected Others, and not cared how Others live, so as themselves may fare well, they will be found among them, that the Lord will say unto, I know you not, depart you cursed into everlasting fi•e.
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but it was in hope of mony, Many there are who say, who will shew vs any good, and pretend Religion, as some of the Iewes did the keeping of the Sabboth, which yet cryed out when will the Sabboth bee done, that wee may sell corne and gaine, if a man can tell them how to get gold out of a flint,
but it was in hope of money, Many there Are who say, who will show us any good, and pretend Religion, as Some of the Iewes did the keeping of the Sabbath, which yet cried out when will the Sabbath be done, that we may fell corn and gain, if a man can tell them how to get gold out of a flint,
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pinch who will? and wring who will, all times are alike with them, and they runne for the bribe like Gehazie, and this is the first way that men seeke their owne.
pinch who will? and wring who will, all times Are alike with them, and they run for the bribe like Gehazi, and this is the First Way that men seek their own.
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And why? It was no time to take, some Churches were poore and stood in want, as Thessalonica, others were in danger to be preyed vpon by couetous belly-gods, as Corinth: and therefore hee saw it no fit time now to take any thing of them.
And 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.
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so, there is a generation, which thinke to haue more in this world then Adams felicitie in Innocencie, being borne (as they thinke) to take their pleasures,
so, there is a generation, which think to have more in this world then Adams felicity in Innocence, being born (as they think) to take their pleasures,
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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,
of what earth I pray thee art thou made, of any better then other of the Sons of Adam? And Canst thou see other of thy brothers toil their hearts out,
nor his pleasure, though the King required him, and why? Because his brethren, his associates, better men then himselfe (as he esteemed them) were vnder hard labours and conditions, lay in the fields in tents, caues, &c.
nor his pleasure, though the King required him, and why? Because his brothers, his associates, better men then himself (as he esteemed them) were under hard labours and conditions, lay in the fields in tents, caves, etc.
The third way is when men seeke their owne bellies, as some did in the Apostles times, which went about with new doctrines and deuices, knowing that the people had itching eares,
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,
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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,
but when feasting Come, 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,
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euen as the belly cheare is best, and that they must haue, els all heart and life is gone, let all conscience, care of others goe, let Lazarus starue at the gate, let Iosephs affliction be increased, they must haue their dishes, their dainties, or no content.
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.
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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 Uriah would not receive the Kings present and go banquet with his wife, Because he knew the Whole Host his brothers were feign to snap short in the fields.
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and respect with men, and can haue no quiet longer then their worldly fauour lasteth, and that they will haue what dishonour soeuer come to God, or disgrace vnto men,
and respect with men, and can have no quiet longer then their worldly favour lasteth, and that they will have what dishonour soever come to God, or disgrace unto men,
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an humble man often hath prayse, as Dauid, Hezekiah, and Iosiah, but he seekes it not, he desires it not, he is content to goe without it, he loues not the prayse of men,
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,
The fift way by which men seeke their owne, is by seeking to haue their wils, as the wrong doers in Corinth, who thought it not enough to doe wrong and harme to their brethren,
The fift 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 brothers,
and if they haue said it, it must be so, els there is no rest nor quietnesse to be had, let neuer so many reasons be brought to the contrary, its but fighting with the winde.
and if they have said it, it must be so, Else there is no rest nor quietness to be had, let never so many Reasons be brought to the contrary, its but fighting with the wind.
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yea, sworne, that he would kill Naball, and all his family that day, yet vpon reasonable counsell giuen, and that but by a weake woman, he changed his minde, altered his purpose,
yea, sworn, that he would kill Nabal, and all his family that day, yet upon reasonable counsel given, and that but by a weak woman, he changed his mind, altered his purpose,
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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.
But what should be the reason and cause of this? that men seek so earnestly themselves, in seeking riches, honour, ease, bellycheer, will, etc. something there is that Carrieth them.
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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 surely, that which a man valueth At much, he gives much respect to, and so it is a sure Signen that a man loves himself most when he gives most to himself,
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and some intollerable proud persons euen thinke all the world is for them, and all their purposes and endeuours shew what a large conceit they haue of themselues.
and Some intolerable proud Persons even think all the world is for them, and all their Purposes and endeavours show what a large conceit they have of themselves.
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Secondly, want of due consideration and valuation of other mens endowments, abilities, and deserts, when men passe those things by, though they haue both seene, heard,
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, herd,
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so men vse to write their owne good actions in Brasse, but other mens in Ashes, neuer remembring nor considering the paynes, labour, good properties, &c. which others haue,
so men use to write their own good actions in Brass, but other men's in Ashes, never remembering nor considering the pains, labour, good properties, etc. which Others have,
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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 as the Savages Here which Are clad in skins, and creep in woods and holes, think their own brutish and inhumane life the best, which if they saw and did rightly apprehend the benefit of comely humanity, the sweetness of Religion,
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and seeking of themselues, and would say with Dauid, What am I? And what is my Fathers house? that thou shouldest thus blesse me? Yea, What is man? or the sonne of man that thou so regardest him?
and seeking of themselves, and would say with David, What am I? And what is my Father's house? that thou Shouldst thus bless me? Yea, What is man? or the son of man that thou so regardest him?
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and hath giuen them warnings and watch words thereof, as we haue heard, and doth experience confirme it? Then hence are reproued a number of men, who thinke they can neuer shew loue enough to themselues,
and hath given them Warnings and watch words thereof, as we have herd, and does experience confirm it? Then hence Are reproved a number of men, who think they can never show love enough to themselves,
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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 no varieties of dainties is too good for them, no silk, purple, cloth, or stuff is too good to cloth them, the poor men idleness and ill Husbandry is oft thrown in his dish,
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And if God had any where in all the Scriptures sayd, loue thy selfe, make much of thy selfe, prouide for one, &c. there were some reason for thee to take vp the Nigards Prouerbs, Euery man for himselfe, and God for vs all;
And if God had any where in all the Scriptures said, love thy self, make much of thy self, provide for one, etc. there were Some reason for thee to take up the Niggards Proverbs, Every man for himself, and God for us all;
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and disgraceth it, as selfe-loue; taking thought for the flesh; louing of pleasure, &c. It is a point of good naturall policie, for a man to care and prouide for himselfe.
and disgraceth it, as Self-love; taking Thought for the Flesh; loving of pleasure, etc. It is a point of good natural policy, for a man to care and provide for himself.
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.
And what does this shifting, progging, and fat feeding which Some use, more resemble any thing then the fashion of hogs? and so let it be what natural policy it will.
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since God himselfe hath cast all our waters, and felt all our pulses, and pronounced vs all dangerously sicke of this disease? beleeue it, God cannot lie, nor be deceiued;
since God himself hath cast all our waters, and felt all our pulses, and pronounced us all dangerously sick of this disease? believe it, God cannot lie, nor be deceived;
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Againe, see whether thine heart cannot be as merry, and thy mind as ioyfull, and thy countenance as cheerefull, with course fare, with poulse, with bread and water (if God offer thee no better,
Again, see whither thine heart cannot be as merry, and thy mind as joyful, and thy countenance as cheerful, with course fare, with pulse, with bred and water (if God offer thee no better,
yea vowed shalbe, when better reason commeth, and hast that reuerence of other men, as that when it standeth but vpon a matter of will, thou art as willing their wils shall stand as thine,
yea vowed shall, when better reason comes, and hast that Reverence of other men, as that when it Stands but upon a matter of will, thou art as willing their wills shall stand as thine,
I the rather presse these things, because I see many men both wise and religious, which yet are so tainted with this pestilent selfe-loue, as that it is in them euen as a dead slie to the Apothecaries ointment, spoyling the •fficacie of all their graces, making their liues vncomfortable to themselues,
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 sly to the Apothecaries ointment, spoiling the •fficacie of all their graces, making their lives uncomfortable to themselves,
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whilest they liued in England, seemed very religious, zealous, and conscionable; and haue now lost euen the sap of grace, and edge to all goodnesse; and are become meere worldlings:
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:
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and this is further enforced by these two circumstances, (no man) may seeke his owne, be he rich, learned, wise, &c. But euery man must seeke the good of another.
and this is further Enforced by these two Circumstances, (no man) may seek his own, be he rich, learned, wise, etc. But every man must seek the good of Another.
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The point of instruction is taken from the very letter and phrase, viz. A man must seeke the good, the wealth, the profit of others, I say, he must seeke it, he must seeke the comfort, profit,
The point of instruction is taken from the very Letter and phrase, viz. A man must seek the good, the wealth, the profit of Others, I say, he must seek it, he must seek the Comfort, profit,
but the good of others must be sought, a man must not stay from doing good to others till he is sought vnto, pulled and haled (as it were) like the vniust Iudge, for euery benefit that is first craued, commeth too late.
but the good of Others must be sought, a man must not stay from doing good to Others till he is sought unto, pulled and haled (as it were) like the unjust Judge, for every benefit that is First craved, comes too late.
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And thus the auncient Patriarkes did practise, when the trauayler and way-faring man came by, they did not tarry till they came and asked reliefe and refreshing, but sat at the gates to watch for such,
And thus the ancient Patriarchs did practise, when the traveler and wayfaring man Come by, they did not tarry till they Come and asked relief and refreshing, but sat At the gates to watch for such,
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A notable example you haue in Dauid, who, because there was twixt him & Ionathan a band and couenant, therefore he enquired, Whether there was any left of the house of Saul, to whom he might shew mercy for Ionathans sake;
A notable Exampl you have in David, who, Because there was betwixt him & Ionathan a band and Covenant, Therefore he inquired, Whither there was any left of the house of Saul, to whom he might show mercy for Ionathans sake;
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;
we ventured our lives 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;
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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,
so men Are forced to ask sometime rather then starve, but indeed in all societies it should be offered them, men often complain of men's boldness in asking,
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It wonderfully encourageth men in their dueties, when they see the burthen equally borne; but when some withdraw themselues and retire to their owne particular ease, pleasure, or profit;
It wonderfully Encourageth men in their duties, when they see the burden equally born; but when Some withdraw themselves and retire to their own particular ease, pleasure, or profit;
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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:
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:
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and as it was here in Corinth. The Countrey is yet raw, the land vntilled, the Cities not builded, the Cattell not setled, we are compassed about with a helplesse and idle people, the natiues of the Countrey, which cannot in any comely or comfortable manner helpe themselues, much lesse vs. Wee also haue beene very chargeable to many of our louing friends, which helped vs hither,
and as it was Here in Corinth. The Country is yet raw, the land untilled, the Cities not built, 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,
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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 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,
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and say, brother, neighbour, friend, what want yee, any thing that I haue? make bold with it, it is yours to command, to doe you good, to comfort and cheerish you,
and say, brother, neighbour, 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 glory to himselfe, but he hath communicated it to vs, euen as farre as we are capable of it in this life, and will communicate his glory in all fulnesse with his Elect in that life to come;
and glory to himself, but he hath communicated it to us, even as Far as we Are capable of it in this life, and will communicate his glory in all fullness with his Elect in that life to come;
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euen so his Sonne Christ Iesus left his glory eclipsed for a time, and abased himselfe to a poore and distressed life in this world, that he might, by it, bring vs to happinesse in the world to come.
even so his Son christ Iesus 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.
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how they toile, are grieued, sicke, pinched, cold, harborlesle, so as thou be in health, liuest at ease, warme in thy nest, farest well? The dayes will come when thou shalt labour and none shall pittie thee, be poore and none relieue thee, be sicke,
how they toil, Are grieved, sick, pinched, cold, harborlesle, so as thou be in health, Livest At ease, warm in thy nest, farest well? The days will come when thou shalt labour and none shall pity thee, be poor and none relieve thee, be sick,
A mercilesse man, and a man without naturall affection or loue, is reckoned among such as are giuen ouer of God to a reprobate minde, and (as it were) transformed into a beast-like humor;
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, and (as it were) transformed into a beastlike humour;
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for, doe not the most, yea, almost all, goe the broad way that leadeth to death and damnation? who then will follow a multitude? It is the word of God,
for, do not the most, yea, almost all, go the broad Way that leads to death and damnation? who then will follow a multitude? It is the word of God,
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And what if others will doe nothing for thee, but are vnkinde, and vnmercifull to thee? Knowest thou not that they which will be the children of God must be kinde to the vnkinde, louing to their enemies,
And 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,
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,
did they in Matthew 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,
And let there be no Prodigall person to come forth and say, Giue me the portion of lands and goods that appert•ineth to me, and let me shift for my selfe;
And let there be no Prodigal person to come forth and say, Give me the portion of Lands and goods that appert•ineth to me, and let me shift for my self;
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and scornest to liue so meanely as he? but who, I pray thee, brought this particularizing first into the world? Did not Sathan, who was not content to keepe that equall state with his fellowes, but would set his throne aboue the Starres? Did not he also entise man to despise his generall felicitie and happinesse,
and Scornest to live so meanly as he? but who, I pray thee, brought this particularizing First into the world? Did not Sathan, 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,
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and goe trie particular knowledge of good and euill? And nothing in this world doth more resemble heauenly happinesse, then for men to liue as one, being of one heart, and one soule;
and go try particular knowledge of good and evil? And nothing in this world does more resemble heavenly happiness, then for men to live as one, being of one heart, and one soul;
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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.
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 neighbour.
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First, This, indeed, is the common plea of such as will endure no inconueniences, and so for the hardnesse of mens hearts, God and man doth often giue way to that which is not best, nor perpetuall, but indeede if wee take this course, to change ordinances and practises,
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 does often give Way to that which is not best, nor perpetual, but indeed if we take this course, to change ordinances and practises,
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Thirdly, Construe things in the best part, be not too hastie to say, men are idle and slouthfull, all men haue not strength, skill, facultie, spirit, and courage to worke alike;
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;
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and to follow that rule of the Apostle, to keepe backe their bread, and let them not eate, goe not therefore whisperingly, to charge men with idlenesse;
and to follow that Rule of the Apostle, to keep back their bred, and let them not eat, go not Therefore whisperingly, to charge men with idleness;
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Lay away all thought of former thinges and forget them, and thinke vpon the things that are, looke not gapingly one vpon other, pleading your goodnesse, your birth, your life you haue liued, your meanes you had and might haue had, heere you are by Gods prouidence, vnder difficulties, be thankfull to God, it is no worse,
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 have 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,
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and take it in good part that which is, and lift not vp your selues because of former priuiledges, when Iob was brought to the dunghill, he sate downe vpon it.
and take it in good part that which is, and lift not up your selves Because of former privileges, when Job was brought to the dunghill, he sat down upon it.
for God, and naturall necessitie requireth, if your difficulties be great, you had neede to cleaue the faster together, and comfort and cheere vp one another, laboring to make each others burden lighter, there is no griefe so tedious as a churlish companion,
for God, and natural necessity requires, if your difficulties be great, you had need to cleave the faster together, and Comfort and cheer up one Another, labouring to make each Others burden lighter, there is no grief so tedious as a churlish Companion,
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