NOt to tire your patience with any cu­rious division, either of the Epistle in generall, or of this Chapter in parti­cular: nor with any tedious cohe­rence of these words, with those which have gone before. Be pleased to take notice, that the Apostle in this Chapter from the first verse to the 12. doth exhort the Philippians to unity and agreement; he layes down the means [Page 2]how to attain it, namely by humblenesse of minde after the example of Jesus Christ, ver. 1.2, 3, 5, &c. Now because my Text is (as it were) interwoven with this Argument. I desire you to observe, some­thing from the Apostles method.

Doct. That pride of Spirit is the ground of strife and con­tention.

So far as a man is proud, he is contentious.

It is a Doctrine from the grnerall, I will be very briefe in the handling of it. It is confirmed,

Prov. 13.10. Only by pride comes contention.

Example, In the Apostles of Christ, Luk. 22.24. When once they began to seek for priority of place, by and by they were at ods.

Vse. 1 For information, To let us see the true cause of all the contentions in the world; either in Church or State, either publick or private, to arise only from Pride. The sin of this age is Pride, and the Pride of this age is intolerable. These be Saint Pauls Tem­pora novissima, the Winter of the world: Wherein pride and contentions do daily meete each other. 2 Tim. 3.12.

In the Church; the pride of sin carries them so far, as that they would all be Apostles, they would all be Prophets, and teachers, Docerent antequam di­dicerunt.

That Arius may maintaine his damnable errour, Anno 358. since revived, sayes, that God did reveal it to him: and Montanus called himself Paracletum, or the holy Ghost. Here is pride with a witnesse, now what contentions did arise from hence, the history of Theodoret, and others set forth. I suppose, it may [Page 3]be truly affirmed, that it is nothing but Pride and self conceitedness, that make so many become Separa­tists, from whence ariseth so many hot contentions in these dayes.

In the State or Common-wealth, pride is the cause of all Contentions. The servant would be as his Master, the peasant as the Prince, the Cobler as the Courtier, Currus sequitur Curiam, and hereby all things are brought into confusion. What is the ground of disaffection amongst Ministers? Dislike and jarring amongst Commanders? Falling out a­mongst souldiers? scolding amongst Neighbours? but onely pride, not having learned this of the Apostle ver. 3. Let nothing be done through strife or vain glory, but in lowlinesse of minde, let each esteeme other better then themselves. And therefore

2 I besecch you be perswaded to take heed of this tympany of Pride, that contentions may cease: God will pull down the mighty from their seate, but he will exalt the humble and meek: he will feed the hungry with good things, but the rich be will send empty away. Pride wil have a fal, a great pride wil have a greatfal.

Herod by his Pride fell from a throne of gold, to be eaten of Lice, a great fall! Nebuchadnezzar by his Pride fell from the State of a King to the quality of a beast, and became like an Oxe that eateth grasse: Adam fell from innocency to mortality: And yet see a greater fal then all these; By Pride the An­gels fell from heaven to hel, from felicity to misery, are now reserved in chaines under darknes to the judge­ment of the great day, Jude ver. 6. And therefore take heed of it. And that our contentions, the fruits of our Pride may determine.

• 1. Passe by an offence, it is a wise mans glory, Prov. 19.11. And it is St. Pauls command, Col. 3.13.
• 2. Forget an injury, Lev. 19.18. It is storied of Phocion in Plutarch, that being rail'd upon in the night by a sort of base fellowes, he gave his man order to light them home. And of Iulius Caesar it is reported, that nihil praeter injurias oblivisci solebat: he was ne­ver wont to forget any thing but injuries.
• 3. Part with some of your right, so did Abraham for quietnesse sake, when he was to deale with his kinsman Lot, Gen. 13.8, 9. and Paul with Philemon. In that Epistle to Philemon ver. 8, 9.
• 4. Be ready to requite good for evil to such as have done us wrong, Prov. 25.21, 22. and Rom. 12.20.

These things might be enlarged, but it is a doctrine from the generall. I therefore passe it, and come more particularly to the words of the Text.

[...], &c.

Looke not every one on his, &c.

I may fitly stile my Text, St. Pauls Politiques. In which we have:

• 1. His little care for his own private; Look not, &c.
• 2. His great care of the publike: But every one, &c.

I know the words will admit of a subdivision, but I cannot have time to prosecute these generalls so fully as I can desire.

The words are very plain, not any thing difficult in them, unlesse you inquire what it is to looke upon. The originall word comes from [...] Circum­spicio, whence comes [...] which signifies Meta, Scopus ad quem sagittarii collimant & tela sua dirigunt: The marke at which Archers aime, and direct all [Page 5]their Arrowes. So that when the Apostle saith, Look not every one, &c, It is all one as if he had said thus, (My bloved Philippians) as you desire to approve your selves followers of Christ, and desirous of true Peace; It is your duty, not so much to propose your own private commodity to your selves in your un­dertakings, at the scope and end of your actions: but your care and ayme should be at, and for the welfare of others.

Hence the Doctrine,

Doct. It is the duty of all Christians to have respect unto, and carefully to look after the good of the publike, as well, yea rather then their own private and particular.

Care must be had for every mans private, for he that doth not take care of his own, and especially those of his own house, hath denyed the faith, 1 Tim. 5.8. and is worse then an Infidell: But this care must not justle out the care of the publike; Nay rather, Cedunt privata pub­licis. But for proofe of the point so 1 Cor. 10.24. Let no man seek his own, but every man anothers wealth. In 2 Cor. 11.28, 29. so a plaine proofe, Besides those things that are without, that which cometh upon me dayly, the care of all Churches, v. 29. Who is weake, and I am not weake? Who is offended, and I burne not? In which place you may observe, how that holy sympathy that Saint Paul had towards the State of the Church of God in generall, begate in him a care of all Churches; and that in respect of his outward and inward carriage towards them, for he saith, Beside the things that are without, &c.

It is his command to the Galatians 6.10. Do good unto all.

Examp. We have divers examples that do clearly illu­strate this.

1 Faith, first, Abraham the father of the faithfull, Gen. 14.14. Abraham no doubt might have lived in his own house, and defended that; or he might have complyed with Chedorlaomar, and with Amraphel, &c. (Who would have been glad if he would have sate still) But Abraham is a man of a more publike spirit, he scornes any complyance with such cursed enemies of God, and his cause hates neutrality, and therefore musters up, and marches out with his own hushold servants, 318. and doth great service for the Church of God.

2 Remember the example of holy Moses: You may read what great offers God made him, what great good God would do for him in his own par­ticular: But when Moses lookes on the misery was likely to come on the people of God, by that his preferment, he modestly, and absolutely refuseth the same at Gods hands. You may see it Exod. 32.9, 10, 11. &c.

3 Look on the example of Nehemiah, What place of imployment he had in respect of his own particular, you may guesse by that, Nehe. 1. ver. last, he was the Kings Cupbearer, and yet he is very sad and discon­tented, v. 4. the reason of it, is the consideration of the deplored State of the people of God, for some had told him, that the remnant that were left of the Captivity, were in great affliction, and reproach; the wall of Ierusalem was broken down, and the gates thereof were burnt with fire, ver. 4. upon this see the good mans spirit; The King observing his discon­tent, [Page 7]and finding the reason of it, gives him a Com­mission to be Governour of Ierusalem; Well, when he comes there and hath his power in his hand, doth he seek himself too much, his own Coffers, to prefer his own friends? or is his care to advance the pub­like? I wish all Governours and others, would read his story, and follow his example. Neh. 5. from the 14. ver. to the end of the Chapter.

4 One instance more which may seeme to suit with the conditions of the greatest Ladyes or other wo­men here present, and it is of Heroicke Queen Hester, Shee might have been quiet and contented with the Kings favour, being assured that Hamans bloody po­licy against the Jewes, could not have pluckt her from the Kings bosome; seeing she was such a one as the King delighted in: But alas her people, the people of God, were in great distresse and perplexi­ty, which makes her she cannot be quiet, and there­upon puts forth her self to do service for the pub­lique, Hest. 4.15, 16.

Reasons. The first reason or ground of this Doctrine, may be taken from common nature, or naturall relation we stand in: for even nature it self hath indebted e­very man to his Nieghbour one to another, Non nobis solum nati sumus, &c.

2 The second reason taken from our spirituall relati­on, in which we all stand bound: And here the rule is, that spirituall relations tye men more close one to another, then naturall relations do or can; This speciall relation, stands in a fourefold respect.

• 1. Of God the Common father of us all.
• 2. Of Christ our head and elder brother.
• [Page 8]3. Of the Church, the Common Mother to us all.
• 4. One of another, as partaking all of the same common spirituall Ordinances, &c,

And therefore reason why not any of us should chiefly seek his own, but very man also the things of others.

3 3. The third reason drawn from the end of our re­demption. That grace of God that bringeth salvation, will teach us to deny ungodlinesse, and worldly lusts, and to live soberly, righteously, and godly, in the present evil world, Tit. 2.11, 12. As we must live soberly in re­spect of our selves, godly in respect of God: so we must live righteouslytowards others, profitably in re­spect of the publique, every noble spirit labouring to preserve, maintain, & bring honour to his own family.

4 The 4. Reason drawn from that private interest, every man hath in the publique. It was so to the Jewes when they were in Babylon, Ierem. 29.7. they were to pray for the peace of the City, whither they were carryed captive, because in the peace thereof they should have peace.

Vses. The uses of the point shall be first, for information, 2. For Reprehension. 3. Exhortation. 4. For Conso­lation. If this be a truth, that it is a duty that lyes upon all Christians to have respect unto, and care­fully to work after the good of the publique, aswell, yea rather then their own private and particular. Then,

1. It may serve to let us see that the actions of many men who neglecting their own things, and wholy look after the things of others are warrantable; And that such men as ayme more at the publique then [Page 9]their own private, are not to be condemned. I re­member what Vriah said to David 2 Sam. 11.11. The Arke, and Israel, and Iudah, are in tents: and my Lord Ioab, and the servants of my Lord are in the field, and shal I then go into my house to eate, and to drink, and to lye with my wife? As thou livest, and as thy soul liveth, I will not do this thing, I cannot find Vriah any where condemned for this his resolution; Nay the spirit of God doth give a very large encomium of such a publique spirit, as you may see Iudg. 5.9. It is the speech of Deborah concerning the voluntiers in the service of the Church and State. My heart is to­words the Governours of Israel, that offered them­selves willingly: Blesse ye the Lord. And Saint Paul in this Chapter ver. 29, 30. speaking of Epaphro­ditus a faithfull Minister, commands the Philippians to recieve such in the Lord, and to hold such in re­putation. Because for the work of Christ, he was nigh to death, not regarding his life to supply your lack, of service. And therefore surely men of such publique spirits, should not be disheartned with any tediousnesse, or burthensomnesse in the work, nor discontented by such as have imployed and called them forth for the service; It is an imployment very warrantable and agreeable to Christianity.

Vse 2 And therefore Secondly it may serve as a use of just reprofe and terrour: unto all those that sing this song, Vnusquisque sibi, Every man for himself, and God for us all. No my Brethren, I beseech you know, that where every man is for himself, the Devil will be for all, for consider you sin. 1. Against the Law of Nature, 2. Against spirituall relations. 3. [Page 10]Against the end of our Redemption: 4. Against the publike.

And yet alas, how many be there, that let a King­dom sink or swim, so they may be in peace at home, they matter not.

1 Such as daily send out Scours, and lie Perdue, to discover which is the stronger side, and then they will shew themselves just like Isachar, Gen. 49.14, 15. They are strong Asses, couching down between two burdens, seeing rest to be good, and the land plea­sant, they are contented to bow their shoulders to bear, and so become servants unto tribute.

2 Or else, Secondly, they are like the men of Laish, Iudges 18.7. Carelesse, quiet, and secure, they sit (it may be under their own Vine, &c.

3 Or: Thirdly, that which is worse, they jeer and scoffe at such as have spent themselves, and estates to maintain the publike, and (it may be) to preserve their private, and particular estates; just as the men of Succoth and Penuel dealt with Gideon, Judg. 8.5, 6.

4 And Fourthly, that which is yet more intolerable basenesse, in the spirits of some, who having chosen men of parts and abilities, for the publike service: And having sent them from their Countries, their wives, and children, and estates, deare to them: who have been imployed, and faithfully discharged the greatest places for the Towns or Counties where they lived, shall be not only shamefully deserted, but likewise maligned; scoffed at hated, and oppo­sed by scornfull men, who bring the City into a snare, Prov. 29.8. and these not our professed enemies: but such as pretend themselves to be for the same Cause. [Page 11]But I wish sad experience had not taught me at this time to speak so much.

To these, if any here present, I shall humbly de­sire to commend these few considerations.

1. Let them consider that they lie under a most heavy curse, Iudges 5.23. Curse ye Meroz (said the Angel of the Lord) Curse ye bitterly the inhabitants thereof: Why, Alas what hath Me [...]oz done? She came not to the help of the Lord, to the help of the Lord against the mighty, Meroz is not in Armes against the Lord, yet curse ye Meroz. These Citizens of Meroz delighted more in the bleating of sheep, in the low­ing of their oxen, to enjoy their own at home, then to engage themselves, or their estates for the pub­like: They would willingly sleep in a whole skin: therefore Curse ye Meroz: I beseech you take notice of the wretched state of a cursed Neuter: set out,

1. The curse of the Church lies on him: Curse ye Meroz.

2. The Curse of God lies on him said the Angel of the Lord; and then the bitternesse of the Curse; Indefinenter maledicite, or omnio maledicite, Curse ye bitterly: So that this cannot but prove terrible to all those that will not be perswaded, out of respect to their own base private ends, and aimes, to labour for the upholding of the publike.

2. I wish that they would consider that in this ve­ry neglect of the publike, they are enemies to their own private and particular. The state of the King­dom is called Respublica, the Common wealth: In which every private and particular man hath his in­terest: And therefore, in whatsoever thou, or I shall [Page 12]neglect the publike, we do therein neglect our own private and particular.

3. Let them consider, that herein they sin even a­gainst Christ himself. I make it a sin against the Gospel, Christ hath said it, Mat. 12.30. He that is not with me is against me, and he that gathereth not with me scattereth abroad: All the world is divided into two squadrons: Those that are ashamed of Christ here, Christ will be ashamed of them hereafter, Mark. 8. last, Whosoever therefore shall be ashamed, &c.

4. Let them consider that for the most part none are worst dealt with, then your halting Neuters, men of such base and private spirits: That we (that are imployed abroad in the service of the Kingdom) see it by experience, that both sides fall upon them, and neither side will protect them: Memorable is that story, Iudges 8.5, 6. &c. It was thus, Gideon desires food of the men of Succoth for his faint and weary Soul­diers, they deny it him, and not only so, but jeere him; Why say they, Are the hands of Zeba, and Zal­munna now in thy hands, that we should give bread unto thine Army? Their meaning is this, if thou hadst con­quered Zeba and Zalmunna, then we would joyne with thee, but untill then, it cannot be safe for us, least they should fall upon us: What is the issue of this Neutrality? I pray see Gideon falling upon them the Princes of Zeba and Zalmunna not able or desi­rous to relieve and succour them, ver. 15, 16, 17.

So that these things considered, I hope you will in time be affrighted out of your cursed Neutrality and base privatenesse of Spirits.

Vse. 2 And therefore Thirdly, it may serve by way of [Page 13]Exhortation, to perswade us to two things.

1. That you would think well of men of publike spirits.

2. That you would labour to get publike spirits your selves: for first, if it be our duties to have re­spect unto, and carefully to look after the good of of the publike; as well, yea rather, then our own private or particular: Then I humbly beseech you all, let men of publike spirits be precious in your e­steeme, and do not thinke they go beyond their bounds, when you see them enter upon such actions for the publike, as it may be, do intrench upon some mens private, and particular: (you know) when the Town is on fire, every man hath leave to run into his neighbors house to break open Chests, to throw out Trunks, to save what goods he can. Something (questionlesse) may be done when the Kingdom, the State, the Church, is all in a combustion for the safety of the publike, which at other times may be more then questionable.

Object. Yea, but if some men had not been so busie in publike affairs: We might have enjoyed Peace till this day?

Answ. I answer first, by way of conclusion; had not Shadrach, Meshach, and Abednego withstood the Ido­latrous decree of King Nebuchadnezzar, Dan. 3. All the people of the land had been bound to have fal­len down and worshipped his golden Image. Had it not been for Daniel, who stood up for the priority of Gods worship; there had been no prayer made, but what others should put into their mouths: I confesse if there had not been some such Shadrachs, &c. some [Page 14]such Daniels in our Kingdom, we might have had peace, but I fear little or no holinesse would have been left amongst us.

But 2. I answer, and deny the objection, for that in these miserable, sad, and distracted differences, we are not the Plantiffs, we are defendants, only I beseech you read, Gen. 26.18. &c. There is a conten­tion falls out between the Philistines, the inhabitants of Gerar, and Isaac, and it is about wells of water which Abraham (Isaacs father) had digged; the men of Gerar will have the Wells, Isaac will not so part with his right; Now if the contention becomes ve­ry hot, I pray consider who is in fault? I know you can easily apply these to our present condition: And I desire you would let us not part with those wells of water, those liberties, and Priviledges, which our fathers purchased for us, to the Philistines, but let it cost them something: And therefore notwithstanding this objection, I shall again, and again intreat you to have a high esteem of all those publike spirits, that either are, or have been faithfully imployed in, and for the Parliament.

Especially now at this time, seeing they have vo­ted themselves out of all their places of honour, and profit, that they more freely attend the businesse of the Kingdom to be agitated in the houses. And for that; First, their imployment is for the Church: It is Church work they are about, to cast out all manner of Superstitions, and superstructions; and to establish a pure worship and service of God.

And secondly, their imployment is for the State, it is for your lives, and Liberties, it is for your Rights [Page 15]and Priviledges: to bring to condigne and deserved punishment, all those that have hatched and acted evil against you, And shall we think or speak evil of these? Nay,

2. Rather, I beseech you in the second place, be exhorted, and perswaded every one of you to labour for publike Spirits your selves: You see it is your du­ties: I might urge many Arguments, or motives hereunto.

Argu. 1 It is the next way to enoble your selves. It makes you all Princes, Psal. 47. ult. Our Translation reads it. The Princes of the people are gathered together, even the people of the God of Abraham: The Margine out of the Hebrew reads it, The voluntary of the people are gathered unto the people of the God of Abraham. Note that those who voluntarily offer themselves, to assist the people of the God of Abraham, are stiled Princes: It was the voluntary offring themselves did enoble Zebulun and Nephtali, Iudges 5.18.

2 I beseech you consider it is the end of all our na­turall abilities: Partim patria, partim parentes, &c. There is no creature that is made for it selfe, none acts for it selfe, none lives to it selfe. The sheepe, the Bees, the Birds, the Beasts, pay tribute of their labour to man: Sic vos non vobis, &c.

3 It is very profitable to a mans selfe, for whatso­ever thou, or I, or any man or woman shall adven­ture in the publike Cause: we do thereby secure, and improve not only that part of our estates, but also in all probability, all the rest of our private interests.

Me thinks, if I were to reason the case with some men of private spirits, My question should be, what [Page 16]interest can any man have, or promise himself in his private or particular, when the publique is lost? Every mans Cabine in the ship consisting in the safe­ty of the ship. If the ship sinck, what is become of any mans particular cabine? I remember what Iere­my said to Baruch, Jere. 45.4, 5. The Lord faith thus, Behold, that which I have built I will breake down, and that which I have planted I will pluck up, even this whole land; And seekest thou great things for thy self? seek them not. And I wish it may be spoken to all the na­tion: God is breaking down, God is plucking up, I intreate you then let none of us be seeking great things for our selves.

4 Consider that as this is very honourable in a mans life, as who can remember Abraham, Moses and Ne­hemiah, and Hester? But he hath precious thoughts of them? so it cannot but afford a man much com­fort when he shall come to dye, and all other Com­forts in respect of wordly things fayle him, and for­sake him; See this in Hezekiah a great Statesman Isay. 38. Remember (now) O Lord I beseech thee how I have walked, &c. And in Nehemiah a great Gover­nour, in the forequoted Neh. 5. where after he had remembred what great care he had of the publique, and how he had spent his strength and estate in the service thereof, he concludes with this; Thinke upon me my God, for good, according to all that I have done for this people. And in this sence I suppose Saint Paul may be understood, 2 Corin. 1.12. For our rejoycing is this, the testimony of our Conscience, that in simplicity and godly sincerity, not in fleshly wisdome, but by the grace of God, we have had our conversation in the world, [Page 17]but more abundantly to you-wards. Where amongst other Characters, of a conversation that can afford comfort and rejoycing to a mans conscience, this is one, that he hath been beneficiall to others. So that all these considerations laid together, I hope there are many will be parswaded to labour for more pub­lique spirits for the cause of God then hitherto they have had.

Quest. But how shall a man get this publique spiritednesse, which is a duty so necessary?

Answ. If we will be so indeed, take these four directions.

Direct. 1 We must needs become good men, before ever we can be truly publique spirited men. Naturally a man is his own Alpha and Omega. Nemo sapit qui sibi non sapit, is a proverb in nature. It is nothing but grace in the soul, that doth enlarge both the heart and hand to seek, or do good to others, it were easy to prove it, both by the examples of all those good Statesmen, formerly mentioned, Abraham, Moses, Ne­hemiah, Hezekiah, &c. and shew what good men they were, and also by the examples of all those Kings and Councellours that have brought ruine on their States and Kingdomes, Jeroboam, Manasses, &c. and shew what wicked men they were, the Apostle Paul doth hint such a thing to us. 1 Thessalonians 2.8. and Act. 4.34, 35. Well then, so long as we or any other imployed for the publique, continue Drunkards, Swearers, Adulterers, Hypocrites. It is impossible we can be truly publique spirited.

2 We must study the Art of self denyall; if ever we meane to be men of publique spirits; self-love will never carry any man beyond himself. If any man will [Page 18]come after me (saith Christ) let him deny himself, &c. No coming after Christ, no serving of the publique, but by self-denyall: hence the Apostle 2 Tim. 3.2, 3. joynes [...] and [...], self-lovers, and men with­out naturall affections together. Let us seriously lay our hands on our hearts, and see what selfishnesse there is in any our actions,

3 If we would truly seek the good of others, we must walke regularly; not according to our own sence and opinion. In a storme, when the ship is like to be cast away, every passenger must not turne Pilot. In a dis­ease of the body (if we regard our own health,) we will not willingly commit our selves to every unskil­full, and illiterate Mountebanke. Iudicium regni est certa vivendi regula. The Paliament is the rule of right reason to a nation. Let every man be a Refor­mer, but let it be of himself; not of those that are set in place and power, to reforme things that are amisse both in Church and State. Let us follow, not go be­fore the authority set over us.

4 In this we must do things with all our might, Ec­cles. 9.10. Whatsoever thou findest to do, do it with all thy might, Hoc age, make the publique thy businesse. Many both in Church, and Common wealth will be found to do much mischiefe, by doing little good: by keeping men more active then themselves out of their places; I suppose it to be true in some Mini­sters, in some Magistrats, in many Parliament men, and in some Commanders. If therefore we will be men of publique spirits indeed; let us in managing of the publique, act ad ultimum vicium, to our utmost power, and abilities. Let not any of us be as so many [Page 19]Cyphers that serve for nothing else but to fill upon the roome, and to make up the number.

If these things were rightly practised, there would not be so many that would seeke their own things, and not the things of others. But now least any man should be disheartned, I shall conclude all with a word of comfort and encouragement to all those that are publique spirited men indeed.

Vse. 4 To all those that have neglected their own parti­culars, in reference to the publique, I shall desire to speak thus much. It may be the Church or State may miscarry in these sad calamities, comfort your selves, it shall not be laid to your charge, you may read Ezech. 9.4. That those who did mourne for the abominations that were committed in the land, had a marke set upon their foreheads, to the end that when the destroyer did passe through the land, they might be spared. There be two things in a common calamity, there is a common destruction, and a com­mon distraction, or as it is Deut. 32.25. there is the sword without, and the terrour within. I cannot promise any, the best man in the world freedom from the common destruction, or the sword without. But this I dare promise you, because God hath promised it, Isa. 43.2, 3. that you shall be freed from the com­mon distraction, from feare within: Besides, this ar­gues truth of Christianity: when we seek not every one his own things, but every one also the things of others.