THe children of God, who in their lives have had a ſpeciall care to honour God, God hath had a ſpeciall care to honour their memories in future times; according to that promiſe, 1 Sam. 2. 39. And hence it is that Moſes many times in Scripture, for honours ſake, is called the ſervant of God. Abraham is thrice called the friend of God 2 Chron. 20. 7. Iſa. 41. 8. Jam. 2. 23.. Daniel is ſtiled a man greatly beloved Dan. 10. 11.. And Iob is recorded to be a perfect man and upright, and none like him in the earth, Iob 1. 8. And ſo David here being often ſpoken of in this Chapter, before the mention of him is diſmiſt, the Holy Ghoſt leaves this Character of honour upon his name, in the words of my Text▪ David ſerved his owne generation.

There is ſome difference in the reading of the words of my Text amongſt Interpreters. Some affixe theſe words [by the will of God] to the former clauſe, and read them thus: David in his owne generation having ſerved the will of God. Others leave them to the latter words, and read them thus. Vatablus. Calvin. Lorinus. Eraſmus. David by the will of God, fell on ſleep. I ſhall follow the latter reading in the handling of them, as being moſt agreeable to the context; which appeareth thus. This verſe is part of Saint Pauls Sermon which he preached at Antioch, to prove that Ieſus Chriſt was the true Saviour of the world. And having proved Chriſt to be riſen againe, and to be alive, by that prophecie of David; Thou ſhalt not ſuffer thy holy One to ſee corruption, verſ. 35. Leſt any one ſhould take this to be underſtood in a full ſenſe of David; he preventeth that by ſaying, That David by the will of God died, and ſaw corruption; as the words following in this verſe declare. David may be ſaid to have died, and to have ſeene corruption, by the will and determinate counſell of God, for two reaſons. Firſt, becauſe this is the ſtatute Law of God, for all men once to die, Heb. 9. 27. Secondly, becauſe his death and corruption leaves this Prophecie an evident proofe of Chriſts reſurrection.

My purpoſe is not to ſpeake of the latter words of the Text at all, but of theſe onely; David, after he had ſerved: or, having ſerved his owne generation.

Two words here require ſome explication; we muſt inquire what is meant by ſerved; and what by generation.

Firſt, what is meant by ſerved: And to ſee this, we will borrow light from the hiſtory of Davids life. In the ſecond of Sam. 23. David is called the ſweet ſinger of Iſrael; being the Penman of that precious Modell of divine truth, the Booke of Pſalmes, 2 Sam. 6. He brought backe the Arke of God unto his Citie; he tooke care of the preſervation, and obſervation of the Lawes of God: thereby to propagate the true Religion. 2 Sam. 8. We read that David ſubdued the common enemies of Iſrael, and put Garriſons in their Cities, for the ſafetie of the Commonwealth; and executed judgement and juſtice to all the people. Thus David, both as a King and as a Prophet, was a glorious inſtrument in his lifetime, of advancing the good of Church and Common-wealth▪ This was Davids ſervice.

Secondly, What is meant by generation. By generation, is meant the men of his generation; and two things are implied by it: Firſt, the time of his ſervice, which was the time of his naturall life; there are times of ſuffering for the bad, and times of reigning for the good, hereafter: but no time of ſerving but in this life. Secondly, here is the latitude of Davids ſervice; it was not ſwallowed up in the gulfe of ſelfe, nor confined within the narrow verge of his own family: it was not private, but publique ſervice, extended to all, upon whom by vertue of his calling he could have any influence; all that were of his owne generation.

In the words thus explained, the point of doctrine clearely obſervable in them is this.

Such as are truly godly, according to their abilities and callings,Doct. are ſerviceable for the publique good of Church and Common-wealth in the times they live in.

For the full and cleare manifeſtation of which truth, I will obſerve this order in the handling of it.

Firſt, I will ſhew that the godly have ſerved. Secondly, why. And thirdly, how we ought to ſerve our owne generations.

Firſt, men of gracious ſpirits in all Ages have beene ſerviceable to their generations; active for the publique good according to their abilities and places.

Righteous Noah ſpent many yeares, and beſtowed much coſt, in building an Arke to preſerve the Church; and ſuch a ſtock of men and beaſts as might recrute the earth, which was wholly to be laid waſte by an univerſall Deluge.

Godly Ioſeph having the diſpoſall of Egypts plenty, provideth not onely for the famine of Egypt, but of Canaan alſo; he ſtoreth up bread for his father Iacob, and his family; and obtaineth a Goſ • e • for the people of God to inhabite in.

King 2 Chron. 17. 8. 12, 13. Iehoſaphat aſſoone as he was inveſted with the Crown of Iudah, aboliſhed Idolatry; ſent Levites to teach the people the Law of God throughout all the Cities of Iudah, and ſent his Princes with them to countenance their worke: he built ſtorehouſes, and fortified the Cities with ſtrong workes and men of warre.

Good Ioſiah brake downe the Altars of Baalim, ſtamped to powder the graven and the molten Images, renewed the Covenant before the Lord; and kept the Paſſeover with that exactneſſe, that the like had not beene kept in Iſrael from the dayes of Samuel 2 Chron. 34. 4. 32. 2 Chron. 35. 18.

Saint Paul improved the rich treaſury of gifts to the uttermoſt for the good of others; who though he were free from all, not ingaged to any; yet became all things to all men, that he might gaine the more, 1 Cor. 9. 19.

The like might be ſhewed of Zerubbabel, Nehemiah, Daniel, and divers others recorded in Scripture. But in a caſe ſo evident let theſe ſuffice.

Secondly, the next thing to be inquired, is, the reaſon why godly men are ſo ſollicitous for the publique good.

The firſt Reaſon hereof is, becauſe Chriſt hath charged thisReaſon 1. duty on every member of that body whereof he is the head, 1 Cor. 12. 25. The members ſhould have the ſame care one of another, that the members of the natural body have. The eye ſeeth not, the foote walketh not, the hand worketh not for it ſelfe; but the whole body: ſo in the body ſpirituall, that member that indevoureth not the benefit of the whole body, is no more a member of it, then a wooden legge, or a brazen hand is of the body naturall, Phil. 4. 2. 5. Looke not every man on his owne things, but on the things of others. When we once give up our names to Chriſt, we are no longer our owne, nor that we have ours: we are then liſted for the publique ſervice, and receive our charge, Gal. 6. 10. Doe good unto all men, as ye have opportunitie.

Secondly, becauſe this is the end why God beſtowes ſuch talentsReaſon 2. upon his people, wherewith they may be ſerviceable to the publique. The manifeſtation of the Spirit is given to profit withall, 1 Cor. 12. 7. Honour the Lord with thy riches, Pro. 3. 9. The good ſervant in the Goſpel is knowne by this, that having received ten talents, with the imployment of theſe he gained other ten. Whatſoever we receive from God, we take it but by a Letter of adminiſtration, to imploy it according to the minde of the Donor, for publique uſes. If we have power, and the Common-wealth be not ſecured; if we have gifts, and the Church of God be not edified; if we have riches, and the poore be not relieved, the naked cloathed, the diſtreſſed comforted; Chriſt Ieſus will never owne us for his, Matth. 25. 35.

The Heathens by the law of nature had thus much Divinitie, as to know they were bound to improve their parts and endowments for the common good: and therefore it was a Law in Athens that every one when he came to the age of a man, ſhould take an oath whereof this was part, that he ſhould do his uttermoſt endeavour to leave the Common-wealth, whereof he was a Member, in a more flouriſhing eſtate then he found it. The Egyptians had a Law that every one ſhould give up his name and trade to the Governours of the Common-wealth, that they might be able to take an account of him what benefit he brought to the Common-weal he lived in. [Omnes autem cives cum ad aetatem adoleſcentiae perveniſſent, conceptis verbis iurabant. Pugnabo proſacris, proſanctitatibus, ſive ſolus, ſive cum multis, e • itar ne patriam meam tradam poſteris deteriorem, ſed multo magis florentem.—Monſtri atque prodigii ſimile ſit aliquem in repub. ſine publico fructu verſari. Aegyptiorum lex magnopere approbanda eſt, qua ſinguli cogebantur nomina et artes ſuas apud moderatores reipublicae profiteri, ut operis deinde ſui rationem reddere cogerentur. Oſorius Luſit. deregis inſtitutione. lib. 7.]

Thirdly, publike ſervice is moſt for the glory of God. If IReaſon 3. be a Father, ſaith God, Mal. 1. 6. where is mine honour? The more we love God, the more we honour him: now God is moſt honoured by publike actions. Firſt,

Becauſe publike actions are moſt examplary. Ten thouſand torches will not give ſo much light as one ſtar in the firmament; Thoſe that are exalted ſtarres in the firmament of earthly power, if like that ſtar in the Eaſt they lead to Chriſt, thouſands will be induced to follow by their example. Aſſoon as Conſtantine the Emperour was converted, and became a Chriſtian, all the Roman Empire became Chriſtians alſo. Aſſoon as the king of Nineveh repented, all the city turned from their evil ways, Jonah 3. 10.

Secondly, becauſe Publike perſons have opportunity to do moſt good: their wiſdom, juſtice, piety and zeal, make thouſands happy. Magiſtrates and Miniſters are the great wheel of a Kingdom, and if they move in the Sphere of true Religion, and the power of godlineſſe, all the leſſer wheels muſt out wardly at leaſt conform to their motion. A good father may make a good family, a good miniſter may make a congregation good, but a good Magiſtracy, and a good miniſtery may make a whole Kingdom good.

Thus I have ſhewed you why the godly ſerve their generation: now I come to ſhew how this ſervice muſt be performed. And this I ſhall give you in two particulars.

Firſt, how the perſons muſt be qualified, and ſecondly, in what manner they ought to act.

Firſt, how the perſons muſt be qualified.

Thoſe things that are requiſite in good ſervants to their maſters, are requiſite in ſuch as rightly ſerve the publique.

Firſt, good ſervants are obedient to their maſters juſt1 Qualification, Piety. commands, and none are fit ſervants for the publique, but ſuch as are obedient to Gods commands, ſuch as have a true intereſt in God through the Covenant of Grace in Ieſus Chriſt; All godly men are ſerviceable, and none but godly men can be truly ſerviceable to their generation.

Without true Grace, we can neither act throughly, comfortably, nor ſuccesfully for God. Firſt,

Not throughly. Many acts of this ſervice are higher then we can be carried, either by the hopes or helpes of Carnall reaſon. Sometimes it will be neceſſary to employ all, adventure all, expend all we have, and upon this very condition Chriſt gives admiſſion into Goſpel Service, Luke 14. 33. but this, a wicked man will never come up unto for God. The world is his. All which by his own Principles he cannot leave, but be undone. And therefore as the king of Navarre ſaid to Beza, That he would lanch no further into the Sea of Religion then he might be ſure to return ſafe into the haven: ſo theſe will accompany a good Cauſe as far as they can carry their worldly profits and contentments with them. But Grace that doth elevate the heart above all the feares and flatteries of the World, that might any way ſtop us in that ſervice God calls us to. Hence Saint Paul, Phil. 4. 13. I can abound, and I can ſuffer want, I can do all things through Chriſt that ſtrengthneth me. Gods people feare not to make Beneficence their Patrimony, becauſe they have the beſt Aſſuring houſe in the World for their adventures, the promiſes of God. Their hopes of heaven make them willing to ſacrifice all they have on earth in Chriſts cauſe. Heb. 10. 34. They took ioyfully the ſpoyling of their goods, knowing in themſelves, they have in heaven a better and more enduring ſubſtance.

Secondly, wicked men they cannot act comfortably, that is, acceptably. The prayers, much more the cares of unregenerate men are an abomination to the Lord, Prov. 28. 9. God may uſe unregenerate men to do good offices to his Church, yet this will bring no true comfort to themſelves, becauſe they ſeek not Gods glory in what they do.

God made uſe of Cyrus to deliver his people out of captivity, and to repaire the decayed eſtate of the Church and Common-wealth of the Iewes,▪ Ezra 1. Of Balaam to bleſſe his people. Of Nebuchadnezzar to command all Nations ▪ Countries and Languages, to worſhip the God of Daniel. Of Hiram to prepare timber for the building of his Temple. Of Marcus Aurelius the Emperour to enjoyne the Senate of Rome to make an Edict that they ſhould be burnt quick 〈 in non-Latin alphabet 〉 . Juſtin Martyr. Apol: 2. pr • Chriſtianis. , that accuſed a Chriſtian becauſe of his Religion. But all theſe were but like Noahs carpenters, that built an Arke to ſave others, while they were deſtroyed with the flood.

Thirdly, wicked men cannot do publique ſervice ſo ſuccesfully as the faithfull: they have no right to Gods promiſes, which are onely made to thoſe that are in Chriſt, to thoſe that are ſanctified and in covenant with God. They cannot call in Gods wiſdom to direct them, nor Gods goodneſſe to aſſiſt them, nor Gods power to ſtrengthen them in great undertakings, as the children of God may do. A petition preferred to a Prince would not ſpeed, when of neceſſity the petitioner muſt ſubſcribe himſelf a Traitour to his Majeſtie.

The countrey of Tyre and Sidon, having need of Herods favour made ſuit to Blaſtus his chamberlain, that was gracious with him. And Themiſtocles being to make a great requeſt to Philip king of Macedon, took with him young Alexander Philips beloved ſon. We can onely then ſpeed with God, when we can by faith take Ieſus Chriſt with us to be our interceſſour.

And hence it is, that one Moſes can doe more with God, then a thouſand Pharaohs, one Eliah more then a thouſand falſe prophets, one Abraham more then a thouſand Sodomites. They that would do much with God, muſt be men of much faith and holineſſe in the ſight of God.

Secondly, good ſervants are ſuch as know their maſters2 Qualification, Knowledge of affaires. buſines, that ſo they may leave nothing undone, which their duty calls for. So good publique ſervants muſt be ſuch as acquaint themſelves with the true ſtate of thoſe affairs they are truſted with, that ſo they may be alwayes ready to perform thoſe offices that publique neceſſity will impoſe upon them.

Nehemiah enquires exactly of the ſtate of the Church and Common-wealth of Iudah, by Hanani and others that came from thence. Nehemiah 1. 2. And Ioſeph examined his brethren very ſtrictly concerning the affaires of his father Iacob, and his family, when they were ſent to Egypt, Gen. 45.

There is no ſuch way to get on the bowels of compaſſion and to oyle the hinges of all our abilities, and to make us act to purpoſe for the Publique, as to be well verſt in the calamities of the times, and to read often over the booke of Sions lamentations. Wee muſt know the wounds of Church and State, and be able to ſearch them, before wee have either skill or will to heale them.

Thirdly, good ſervants love their Maſters. And that wee3 Qualification, Love. may rightly ſerve the Publique, we muſt get a tender affection to the good of Church and Common-wealth in which we live. There may be many tall Cedars in Church or State, yet if they do not beare this fruit of the Spirit, Love, they more ſhadow then ſhield the plants that grow under them, and doe but cumber the ground they ſtand on. There is nothing will be at ſo much paines and coſt, and therefore nothing makes a man ſo ſerviceable as Love, 1. Cor. 13. 4. Love endureth all things, is bountifull, ſeekes not her owne, nothing will adventure like Love, Cant. 6. 8. Love is ſtronger then death. The Ancients were wont to paint Love with many Crownes upon the head, becauſe this rules all our affections, and commands all we have. The good Centurion in the Goſpel, builded the Iewes a Synago gue, a pious and a coſtly worke: the reaſon is given in thoſe words before, He loved our Nation, Luke 7. 5. David did many excellent and glorious ſervices to the Church of God, and the reaſon was his Love, Pſal. 16. 2. All his delight was in the Saints that were on the earth. A greater work then the Creation of the world, was mans Redemption, and the cauſe of this was Love, Iohn 3. 16.

Love is that which will never be bribed to deſert theNe immortalitatem quidem contra rempub. acceperim. Publique, as Tully though but a Heathen could ſay, I would not accept of immortalitie for a reward, to bring any detriment to the Common-wealth, Publique ſervice many times meets with the moſt grating ingratitude of any other, as a Heathen told his ſon, that much deſired to have a publique employment, he took him and ſhewed him the antiquated plancks of a weather-beaten ſhip, and ſaid, Thou muſt looke to be contemned like one of theſe. If therefore you think to beare up your ſpirits in publique ſervice, you muſt get much love to the publique good.

Fourthly, good ſervants are couragious to preſerve and4 Qualification, Courage. defend what their Maſters commit unto their charge. When David kept his fathers ſheepe, he fought with a Lion and a Beare, 1 Sam. 17. 34. And ſo publique ſervants muſt be men of courageous ſpirits.

Courage is a grace of God whereby wee are enabled to performe ſuch actions as are full of difficultie and danger, and ſuch for the moſt part are actions of publique concernment. The Prophet Zachary compares them to the levelling and making plaine of mountaines, Zach. 4. 7. in the 91. Pſal. v. 13. they are compared to the treading on the Lion and the Adder. And therefore when God ſet Iehoſhaphat about the Reformation of the Church of Iudah, it is ſaid that his heart was lifted up or incouraged in the wayes of God, 2 Chron. 17. 6. his heart was raiſed above the fear of any oppoſition.

When Ioſhua was called to fight the battels of the Lord, God gave him this Commandment over and over, 1. Ioſh. 6. Be ſtrong and of a good courage, and verſe 7. Only be ſtrong, and very courageous. That ſpirit onely is fitted for publique ſervice, that dares encounter with any difficulties or dangers in the world.

Muſculus approved himſelfe to be of a courageous ſpirit, upon an accident that put him to the triall. Abrah. Muſc. in narrat. de vita patris. A Nobleman one Reinard that much loved him, knowing that hee was gone abroad to preach in a village, diſguiſed himſelfe, and taking many of his horſemen with him, came ruſhing in at the Church dore, and in a threatning manner bad him come out of the pulpit. Muſculus deſired hee might have leave to finiſh his Sermon, and then he would goe whither they would carry him; hee then went on without any ſigne of feare, exhorting the people to conſtancy in the Faith; when the Sermon was ended, the Nobleman embraced him, and admired his courage, which indeed was fit for his employment. Euſebius Samoſetanus was of the like ſpirit, who, when Conſtantius threatned to cut off his right hand, becauſe he would not ſubſcribe to an unlawfull thing as he deſired, he held up both his hands to the meſſenger that was ſent to him, and told him he ſhould take them both rather then he would doe it gHiſt. Mag. cent. 4. c. 10..

Fiftly, good ſervants are wiſe in ordering their maſters5. Qualificatiō. Wiſdome. affaires to the beſt advantage; ſo publique ſervants muſt be men of wiſdome. When Moſes was to direct the children of Iſrael in the choice of Governours, he ſaith, Deuteronomie 1. 13. Chuſe ye wiſe men and knowne among your tribes. And when our Saviour ſent out his Apoſtles, he bade them Be wiſe as Serpents, Matth. 10. 16. This is required in all Magiſtrates. Pſal. 2. 10. Be wiſe O ye kings, be inſtructed ye that are Iudges of the earth.

This wiſedome is, Firſt, to diſcerne betwixt good and evill. It is a wofull thing in any, to call evill good, or good evill, Iſai. 5. 20. When this is but the peoples ſinne, you may ſee the fruit of it, Ier. 4. 20. Deſtruction upon deſtruction, the whole land is ſpoiled; and why? ver. 22. My people is fooliſh, they have not knowne me, they have no underſtanding; they are wiſe to doe evill, but to doe good they have no knowledge. Now if ignorance of good and evill be ſo dangerous in any, much more in Rulers; and hence it is, that Solomon ſaith, Woe to thee, O land, Eccleſ. 10. 16. when thy King is a childe, and Proverbs 28. 16. The Prince that wanteth underſtanding is alſo a great oppreſſour. Rulers have the power of rewards and puniſhments, which are the greateſt outward meanes to draw a people either to miſery or happines. Theſe have power to enact lawes, to be other mens rules, and if theſe ſet up iniquitie by a law, how will this haſten the deſtruction of ſuch as ſhall obey? the laws, by which Chriſt muſt be crucified, and Barabbas releaſed, prognoſticate a deſolation, and therefore God was exceedingly pleaſed with Solomons choice, and Solomon happy in making that choice, when being called unto the Kingdome of Iſrael, and being bidden to aske what he would, hee ſaid, Give thy ſervant an underſtanding heart to iudge thy people, that I may diſcerne betwixt good and bad, 1 Kings 3. 9.

Secondly, the wiſdome requiſite in publique perſons, is to act ſeaſonably, Matth. 24. 45. Hee is a faithfull and wiſe ſervant that giveth the houſhold meat in due ſeaſon. Opportunitie is the winde and tide to carry on all affaires, and makes that feazable, which at other times is not poſſible to man. When Daniel underſtood by Bookes, Dan. 9. 2. That the ſeventy yeares of Jeruſalems deſolation were accompliſhed, he preſently ſet his face unto the Lord God to ſeek deliverance by prayer and ſupplications, with faſting and ſackcloth and aſhes. A wiſe heart, as Solomon ſaith, Eccleſiaſtes 8. 5. diſcerneth both time and judgement.

Thirdly, this wiſdom is, to act orderly, that is, to file buſineſſes for diſpatch, according to their weight, neceſſity, or conſequence: to preferre the publique before the private, to build Gods houſe before we build our own, to ſecure the rootes of happines, (Religion and Lawes) before the branches, as peace, and wealth, and caſe, and plenty, and the like; If the publique ſhip of common ſafety periſh, no man can ever ſave his own cabbin. Thus you have the qualifications of the perſons. Now of the manner of their acting. This in two things. Firſt,

We muſt ſerve the publique ſincerely, that is, herein ſeeking primarily the glory of God, and the advancement of the publique, more then our private benefit, which may be involved in the publique intereſt. This is Gods rule, 1 Cor. 10. 31. Do all to the glory of God. No actions pleaſe God, wherein our chiefe aimes are not at his glory, and he that acts not thus, acts not as a Chriſtian.

Actions may be Morally good, ſuch as the vertuous actions of the Heathen were, good for the matter of them, as the acts of Fortitude, Magnanimity, Compaſſion, or actions about Religion, as meditation, reading, hearing of the word, and prayer; but none are Theologically good, warranted by Gods word, or pleaſing to God, but ſuch as proceed out of love to God, and intend eſpecially his glory. Such actions onely are the true fruits of Goſpel grace, and Chriſtian obedience, according to that rule of our Saviour, Iohn 7. 18. He is true that ſeekes the glory of him that ſent him.

Though our publique actions be never ſo ſpecious and beautifull, yet God lookes at them as painted flowers that have no ſweetnes, and empty ſhadowes, if this bee not their end, if we do but make the publique a ſtalking horſe to our own advancement, and uſe it but as the Creeples did the poole of Betheſda to cure their owne ſores, we are but like Iſrael, Hoſea 10. 1. Iſrael is an emptie vine, and bringeth forth fruit unto himſelf.

Secondly, we muſt ſerve the Publique thorowly, faithfully, or zealouſly, that is, with all our abilities, according to our places and callings; As David ſet himſelfe with all his might to build the Temple, 1 Chron. 29. 2. God requires that our All ſhould be ſacrificed for the managing of his Cauſe, and promoting of his Glory, Mat. 10. 37. If Chriſt call for our time, our ſtrength, our eſtates, our parts, our labours, our graces, our prayers, our lives, for the maintaining of his Goſpell, Cauſe, and Honour, wee ought to yeeld them.

Two Arguments there be that make this plea of God for our All to be imployed in his ſervice, unanſwerable.

Firſt, Dominus dedit, The Lord hath given us all we have, What haſt thou that thou haſt not received at his hand? and then it is all the reaſon in the world, that God ſhould be ſerved of his owne.

Secondly, Dominus auferet, the Lord will take away his bleſſings, if he cannot be ſerved with them. This Argument is uſed by God himſelfe, Hoſea 2. 9. Ye have beſtowed them upon your lovers, Therefore I will take away my Corne, and my Wine, my Oyle and my Flax which I have given you. If any bleſſings thou haſt are thought too good to be employed in the Publique ſervice, for the honour of God, certainly they are too good to be enjoyed by thee, to be ſpent upon thy luſts. It is a ſoul-deſtroying ſinne, to be all for wealth, or all for honour, or all for pride; but to be all for God, that's our duty to improve our All, for the publique good of Church and Common-wealth, according to Gods command. This is the ſervice we ought to do unto our own generation.

Thus I have cleared the point of doctrine, and ſhewed you both that, and why, and how we ought to ſerve our own generation. I come now to make Application hereof unto our ſelves. And firſt,

We may from hence take an eſtimate of our Spirituall1. Vſe. Of triall. condition what it is. Godly men are ſerviceable, ſincerely, thorowly, faithfully, zealouſly ſerviceable to their generation: we may then judge by this whether we be godly men or no. This is a queſtion fit to be diſcuſſed at all times, betwixt God and our ſoules, but eſpecially in theſe times, when almoſt every mans godlines, (what ever his profeſſion or actions be) is put to the queſtion by others, and that upon this very point, whether he be truely faithfull, truely ſerviceable to the publique good or no.

Three ſorts of perſons may here be diſcovered to be ungodly men.

Firſt, ſuch as are enemies to the publique good, ſuch as by ſecret plots, or open violence, ſubvert the happines of that Church and Common-wealth in which they live. Valerius ſaid of Varus, that he came poore into the rich Province of Syria; but at his going out, he went away rich, and left the Countrey poore. Such as this Varus, they are the Mothes and Cankers of the publique proſperity, and their reward ſhall be anſwerable. Their feet ſhall rot, their eyes ſhall conſume in their holes, and their tongues ſhall conſume in their mouthes, Zach. 14. 12.

Secondly, ſuch are ungodly men, as be no friends to the publique. Some there be that are like the Star Mercury, of which Aſtronomers ſay, that it is either well-affected or malignant as it ſtands in Conjunction with other ſtarres. Some on purpoſe will not know or own Chriſts cauſe, like rich men that will not know their poor kindred for this reaſon, becauſe they ſhall coſt them nothing.

Neutrality in reference to the cauſe of Chriſt, is certain enmity to Chriſt himſelf. The Logick of the Scripture makes but two diviſions of all the men in the World, Mat. 12. 30. our Saviour tells us he that is not with me, is againſt me.

There be ſome that ſo minde earthly things, that what condition ſoever the Church and people of God are in, like Gallio they care for none of theſe things; ſome are ſo intent upon their private profit, as they will take no time to conſider of the publique weal; and as theſe take no care of Gods cauſe, ſo God doth uſually leave them without his protection; and it fares with them, as it did with Archimedes in Syracuſa. Syracuſa was beſieged by the enemie, but Archimedes being a Mathematician, continued making of figures, and drawing of lines, and would contribute nothing to the publique defence, and when the enemy brake in, a ſouldier knockt him in the head as he was making figures in the duſt.

Thirdly, ſuch are ungodly men as are friends, but not thorow, nor ſincere friends unto the publique, ſuch are wiſhers and woulders, that would bleſſe the publique exceedingly, if it would be done with good words, they would ſerve God willingly, if he would be content with ſuch ſervice as coſts them nothing. But when the cauſe of God, or the Common-wealth calls for payments, adventures, ſuch as hazzard the emptying of their private fulneſſe, then they murmure, and repine, and wiſh for their old Religion, like thoſe, Jere. 44. 17. then they would gladly make a Captain and go back again into Egypt. Theſe are no godly men.

And further, It is poſſible that men may beſtow both pay and paines, and be great agents in promoting the affairs of Church and Common-wealth, and yet for want of right aimes in their undertakings, if they be weighed in the ballance of the Sanctuary, may want ſome grains of the weight a godly man muſt have. It is poſſible to be very diligent in a publique office, as Jacob was in keeping Labans ſheep, the drought Gen. 31. 40. conſumed him by day, and the froſt by night, and yet this was not for Labans ſake, there were certain ringſtraked among the flocks, and there was a beautifull Rachel, that were his chief Loadſtones in that hard ſervitude. There will be no comfort to our ſouls, or clear evidence of the truth of Grace drawn from the height or weight of publique ſervices, if undertaken chiefly for private ends. Publique ſervices done with a publique ſpirit, wherein we ſerve not our ſelves ſo much as God, nor ſeek our own ſo much as the publique good, is onely that which will make up the Character of a godly man.

But we are ſtil in the dark, what it is todo publique ſervice with a publique ſpirit: and now when we are neceſſitated to ſo many publique employments, it would be a good refreſhing to our hearts, if we could read in this ſervice the ſtamp of true grace ſet upon our ſouls.

I beſeech you therefore, attend to theſe few ſignes which I ſhall give you for the triall of our ſincerity, whether we ayme chiefly at Gods glory, or no, in our publique undertakings.

This I will premiſe as a foundation, That there is no outward ſervice whatſoever, be it never ſo Great, Specious or Honourable, that of it ſelf can be an infallible Argument of a ſincere and publique ſpirit, 1 Cor. 13. we may give all our goods to the poor, and our bodies to be burnt, and yet want true love to God. This may be done for private ends, and ſuch are below the glory of God. It is a very hard matter to do any greater outward publique ſervice then ſome of the Heathen have done [Eumolpus bellum Athenis intuliſſet: et fuit Oraculo editum, Athenas victrices fore, ſi quiſquam ſe neci pro ſalute patriae devoveret. Aglauros ſeſe ut patriam periculo liberaret, ex muro praecipitavit. Oſorius de inſtitut. Regis. et diſcip. lib. 7.] When Eumolpus made warre with the Athenians, the Oracle delivered this to the people, That if any would offer himſelf to death for the ſafety of his Countrey, the Athenians ſhould get the victory: hereupon Aglauros caſt himſelf headlong from the top of a high wall, that he might deliver his Countrey. There muſt be a right inwardSignes of a publique ſpirit. frame of the ſoul, as well as outward ſervice, to demonſtrate a publique ſpirit, which to diſcern, you may conſider theſe Symptomes.

This is a ſigne of a right frame of heart, or a publique ſpirit,Signe 1. when we ſo diſpoſe of our ſelves in our employments, that we may be in a better capacity to carry on Gods deſignes, then our own, and to advance the Publique more then our own intereſts, when we having a ſubſiſtence, do willingly embrace a call to an employment, wherein we do more good to others, though with leſſe profit to our ſelves; rather then a place wherein we can do leſſe good to others, though with more profit to our ſelves. Publique ſpirits delight in their worke more then their wages, but ſelf-ended men love their wages better then their worke. You may ſee the copy of a private ſpirit in Ephraim, Hoſea 10. 11. where it is ſaid, Ephraim is as a heifer that is taught, and loveth to tread out the Corne. Heifers among the Jewes were uſed in two ſervices, one was to plow, and the other was to tread out the Corne, now plowing was a hard labour, and the beaſt that did this, had but ordinary keeping, but they that trode out the Corne had plentifull feeding with their labour, for it was a Law, Thou ſhalt not muzzle the mouth of the ox that treadeth out the Corne. Ephraim therefore that drove his own deſignes, and not Gods, is compared to this heifer, that loved that work beſt that had the beſt wages.

Publique ſpirits are ambitious of doing great things, but not of having great things for themſelves, eſpecially at ſuch times as the Common-wealth is at a lowe ebb, and many godly are pinched with great wants. God ſpeakes by way of reproof to Baruch, for deſiring much in times of common calamity, Jer. 45. 5. I am now, ſaith God, pulling down what I have builded, and plucking up what I have planted; Seekeſt thou great things for thy ſelf? ſeek them not.

Solomon left us a good Preſident of a publique ſpirit 1 Kin. 3. 9. who when he might have asked what he would,1 Kings 3. 9. asked wiſe and underſtanding heart, to diſcern betwixt good & bad, and to judge the people. His main care was to be able to do his duty aright in his place, he did not deſire riches, or honours, or Prerogative: men of publique ſpirits when they are called to employments, make matter of duty their main care, they are more ſollicitous how to pleaſe God in doing the duty of their calling, then to pleaſe themſelves with the honours or profits of their places. While private ſpirits wreſtle with men, and ſtrive who ſhall have the moſt honour, and greateſt command, gratious ſpirits wreſtle with God by prayer for ability to execute Gods command, and diſcharge their duties in the places they are in.

Secondly, it is a ſigne of a ſincere and publique ſpirit, whenSigne 2. God in any undertaking maketh us ſuccesfull, if then, we give all the glory of our ſucceſſes unto God. Thus did Samuel, 1 Sam. 7. 12. when the Philiſtines came out to battell againſt Iſrael, and the Iſraelites were afraid, Samuel offered Sacrifice and prayed for them, and God diſcomfited the Philiſtines by thunder, Samuel ſet up a ſtone in that place, and called it Eben-Ezer, ſaying, Hitherto the Lord hath helped. Thus the glory of the victory was all given to God. When Paul and Barnabas came to Lyſtra, Paul healed one that had been a creeple from the wombe, and when the people ſaw it, they began to cry up Paul and Barnabas for gods, and would have done ſacrifice unto them, but when they perceived that by the peoples admiration of them, the glory due to God, (whoſe power had wrought that miracle) began to be attributed to them, they rent their clothes out of indignation, and cryed, Wee are men of like paſſions with your ſelves. Acts 14. 14, 15.

God will not, and the godly will not, give the glory of his workings to any other but himſelf. As ſhowres upon a dunghill make it grow full of weeds, ſo great mercies great deliverances, great victories make evil men ambitious, proud, and inſolent. But as the rain upon a fruitfull field makes it abound with plenty of Corne; ſo great mercies to the righteous make them more abound in the praiſes and love of God.

Thirdly, it is a ſigne of a publique ſpirit, when we areSigne 3. deeply affected with, and vigorouſly active for the redreſſe of others miſeries, in which we have little, or no ſhare our ſelves. When Iſaiah by the ſpirit of Prophecy did foreſee the calamities that the Perſians would bring upon Judah, he lamented exceedingly, ſaying, Look away from me, I will weep bitterly, labour not to comfort me, becauſe of the ſpoiling of the daughter of my people, Iſaiah 22. 4. When Daniel foreſaw the miſeries that Antiochus would bring upon the Jewes, he ſainted, and was ſick certain dayes, Daniel 8. 27. Nehemiah, though in great proſperity himſelf, having a place of honour in the court of Artaxerxes, then the greateſt Monarch in the earth: yet when he heard of the deſolations of his brethren, in the land of Judah, ſat down & wept, and faſted, & prayed certain daies unto God for their deliverance. This may ſpeak much comfort unto thoſe that mourned twenty yeers ago, for the removall of Germanies calamities, but they that never brought water to quench the flames of Chriſtendom till the fire broke out in their own houſes, may queſtion whether the common cauſe, or their own private intereſt is the great wheel of their motion. Terentius that was Captain of the Guard to Adrian the Emperour, gave a remarkable teſtimony of a publique ſpirit, who putting up a petition to the Emperour, that the Orthodox Chriſtians might have a Temple by themſelves, to worſhip God in apart from the Arrians, the Emperour tore his petition and threw it down, and bade him ask ſomthing for himſelf, and it ſhould be granted: but he modeſtly gathered up the pieces of his petition again, and told him, If he could not be heard in Gods cauſe, he would never make any requeſt for himſelf.

Fourthly, this is a ſigne of a publique ſpirit, when in all ourSigne 4. our undertakings we act by the rule of Gods word, and that onely, equally, and fully. Firſt,

Onely, when we labour the advancement of the Church or Common-wealth onely in wayes approved by God; Peace to as many as walke according to this rule, Gal. 6. 16. Thou ſhalt not doe evill that good may come thereof, is a Rule that holds in all actions whatſoever; ayming at a right end, and uſing of lawfull meanes, are never to be ſeparated in any undertaking. Gods glory can never be intended ſincerely in that action, which is carried on by ſinfull meanes, though it ſeem never ſo much to hold out the advancement or benefit of the Church or Common-wealth. Firſt, becauſe God is more diſhonoured by the commiſſion of one ſin, then the greateſt ſufferings of the creature. Secondly, becauſe the uſe of ſinfull meanes to effect Gods worke, is plainly to deny Gods attributes, his infinite power, wiſedome, goodnes, and faithfulnes, as if he were not able in his own way to bring his own ends to paſſe. It was a good worke which Aſa did when he endeavoured the defence of his kingdom againſt the enemies thereof, yet becauſe hee called in unlawfull help, God tells him he had done fooliſhy, intimated that his heart was not perfect, and ſaid that from thenceforth he ſhould have warres, 2 Chro. 16. 9. Jeroboam made a more eaſie and a more cheap religion then God appointed to eſtabliſh his new erected kingdom; but it was becauſe he ſought his own honour and not Gods, 1 Kings 12. 28. to 31.

Secondly, as publique ſpirits act only; ſo likewiſe, equally, univerſally by Gods rule. They make conſcience of doing one thing as well as another, even every thing, within the compaſſe of their calling and abilities, that tendeth to the advancement of the Publique. Artaxerxes was convinced that Gods work muſt be throughly done, when he gave that command to his Treaſurers, Ezra 7. 23. whatſoever is commanded by the God of heaven, let it be diligently done for the houſe of the God of heaven; for why ſhould there bee wrath againſt the Realme of the King and his ſons? Sincere reformers of the Church will not leave the work untill every thing in religion is refined and eſtabliſhed according to the patterne. Every duty God commands hath the ſtamp of his glory upon it, and he that doth one duty for Gods glory ſake, will do all that God cals him to. If one part of the body ſweat, and the reſt be cold, it is a Symptome of unſoundnes, as Phyſicians ſay: To be zealous in one particular of Gods wayes and worſhip, and not in all, is a certain ſigne of an unſound heart. The Prophet Ieremy ſaith of the Iſraelites, Ier. 32. 23. They had done nothing of all that God commanded them to doe. Now it is evident they did hear Gods word, kept their Faſts, offered Sacrifices, and many other things; but God valueth theſe as nothing, becauſe they did not all things he commanded, their partialitie did manifeſt thoſe things which they did, to be done with hypocriticall ſpirits. Iehu his heart was not right, and this is given as the reaſon of it; He was very zealous to deſtroy the poſterity of Ahab, and the worſhip of Baal, yet he kept up the Calves at Dan and Bethel, 2 Kings 10. 29. Saul his heart was not right, becauſe his execution of juſtice wanted its due Latitude, when he ſpared Agag, and the chiefe of the ſpoyle.

It is a ſigne of uprightnes in matters of juſtice, when the direction of the Prophet Amos is perfectly obſerved, Amos 5. 24. Let iudgement runne downe like waters, and iuſtice as a mighty ſtreame. Firſt, let judgement be like water, which is pure and cleanſing: lawes muſt be good, ſuch as may cleanſe away all the oppreſsions of a land. Secondly, juſtice, the execution of theſe lawes muſt be like a mighty ſtreame, which admits of no ſtop in the courſe of it, it muſt extend to all, and neither feare nor favour, nor couſin, nor brother, nor bribe make any diverſion of it.

Thirdly, publique ſpirits act by Gods rule, fully, that is, they come up to the rule, in the height of their courage and ſelf-deniall for God. They undertake and go thorow with that they are called to, notwithſtanding any hazards or dangers in the way. When S. Paul was called to be the Apoſtle of the Gentiles to preach Chriſt unto them, he objected not the perſecutions he might expect, but preſently went about his worke, without any carnall reaſonings againſt it, ſaying, I conferred not with fleſh and blood, Gal. 1. 16. This is the Character the holy Ghoſt ſets upon Caleb, Numb. 14. 24. And he followed God fully; he was a man of another ſpirit, that is, a right publike ſpirit, that obeyed every command of God, and carried on his cauſe with any perill to himſelf; the ſtrong walls, and the great Anakims in the land of Canaan could not deter him from making war againſt them, when God called his people to this ſervice. Thoſe that come up to Gods rule muſt be willing to ſacrifice their deareſt worldly comforts for Gods honour. A publique ſpirit will teach us to ſet light by our eaſe, our wealth, our honour, our friends, our life, to manifeſt our love to God in great undertakings for his glory. When there was no other way of deliverance viſible for Gods people, but for Heſter to lay her life at the ſtake; yet ſhe forthwith reſolveth to make an adventure, ſaying onely; If I periſh, I periſh, Heſt. 4. 16. Vriah would not own his family comforts, or take his eaſe at home, while Ioab and the Arke of God was in the field, where he might doe better ſervice, though it was with the perill of his life. By theſe examples wee may ſee what it is to come up to Gods rule fully in publique ſervice.

I have now in ſome meaſure withdrawne the curtaines, and removed the vaile from our deceitfull hearts, I now deſire that you all, eſpecially ſuch as have the higheſt employments for the Publike, may now take a ſerious view of yourProinde hoc conſilium——quidnam illud ſit quod Chriſtianum facit? Luther Ep. ad Chriſtian. Argentin. own hearts, and truly conſider what ſpirits you are of. Let me intreat you for your owne comfort, to apply theſe few rules to your own lives, and try your publique actions by this touch-ſtone of ſincerity, and then aske your conſciences that queſtion, which Luther commended to the Chriſtians of Argentina, to be the firſt and laſt queſtion in their Diſputations, which was this: Whether have I that by which I may know that I am a Chriſtian, or no?

A ſecond uſe we may make of this point, is of exhortation, and firſt in generall to all. If it be every godly mans duty to ſerve his generation, then let me exhort you every one to be forward and zealous in this work at this time, when the Common-wealth is in ſo ſad, ſo bleeding a condition, by reaſon of a Kingdom-ſincking civill warre, and the Church ſo out of order by thoſe wide diviſions and diſtractions that are among us.

Chryſoſtome to move compaſſion, and to quicken up our dead hearts to works of mercy, adviſeth this as a good way, Namely, to goe to the Lazar-houſes or Hoſpitalls, where ſome are lame, ſome blind, ſome maimed, ſome wounded, theſe ſad ſpectacles of humane miſery, if any thing, will put our hearts into a melting frame. The moſt places of this Kingdome, are now ſuch Hoſpitalls, where wee may ſee war and deſolation, poverty and palenes, and garments rolled in blood, where we may hear the wofull groanes of dying men, and the bitter lamentations of children for their parents, and parents for their children, becauſe they are not. And who then would not bee a Samaritan to help on the cure of ſuch a wounded Kingdome, that hath any bowels in the world?

But perhaps ſome will ſay, What ſhould we doe? we are in no ſuch places of authoritie as have a calling to make up publique breaches. I anſwer, there is no member in Church or Common-wealth ſo mean, but hath ſome talent to ſerve his generation withall. Some have wealth, ſome wiſdome, ſome authority; but all have parts, or grace, or ſtrength, or time, or prayers to ſerve the publique with. If thou beeſt of the meaneſt forme of Chriſtians, and haſt ſmall worldy endowments, yet there be two wayes to make thy ſervices very uſefull to the Publique, and comfortable to thy ſelfe.

Firſt, the leſſe power thou haſt with men, labor to have the more power with God, and then make uſe of that, David did more with his ſling, then Goliah could do with his ſpear, becauſe he went againſt his enemy in the Name of the Lord: Iſrael were as much beholden, for their ſafety, to Aaron and Hur that held up Moſes hands, as the men of war that fought their battells.

Secondly, thou mayeſt make thy Little, Much, with much Love, which will be much Comfort to thy Soul; God accepts not onely the will and the deed, but the will for the deed, and they that have much will to do, though little doers, are of great account with God. The rich men in the goſpell, of their aboundance, no doubt, caſt in abundance into the treaſury of God, and yet our Saviour ſaith of the poor Widow that caſt in but two mites, ſhe caſt in more then all. Vincentius Ferrer reports a ſtory of one Sophia a gracious woman in Conſtantinople, who, when there was a Church in building there, a cart laden with ſtones, and drawn with oxen, for the building of it, came by this womans houſe, the cattell by reaſon of the heat of the weather began to faint, and ſtayed at this womans door, which ſhe perceiving, went and fetched ſome hay to refreſh the oxen, which ſhe did with ſo much affection to the work in hand, that after the Church was built there was found written over one of the doors in golden letters, Sophia built this Church. The truth of this ſto-Sophia me fecit. I leave to the author, but this is unqueſtionably true, Though wee cannot do much ſervice to Sion, yet much love to Sion will do much good unto our ſelves, Pſal. 122. 6. Pray for the peace of Ieruſalem: they ſhall proſper that love thee. It is further obſervable out of theſe words of David, that he puts prayer for the Church, & love of the Church both together, and not without cauſe. The beſt argument to prove we bear much love to the Church of God, is to be much in prayer for it. Of all the meanes we have to ſerve the Publique with, there is none ſo effectuall as this of prayer: Luthers own experience made him think there was a kinde of Omnipotency in it. Ask, and it ſhall be given you, Matth. 7. This promiſe receives no other limitation but this, what, and when it ſhall be good for you to receive. Prayer charms the wrath of God, opens and ſhuts his hands, extorts mercies, removes judgements, and never will away without its errand.

As David ſaid of Goliahs ſword, when Ahimelech told1 Sam. 22. 9. him there was none but that, Give me that, there is none like unto it: So ſay I of prayer, whoſoever is to deal with an enemy, can finde no ſuch conquering weapon as prayer is. Alexander the biſhop of Conſtantinople had many diſputes with Arrius the heretique, but never could ſilence him; at length he ſpent an whole night in prayer to God, beſeeching▪ him to vindicate his owne truth: the next day after as Arrius was coming to the conference, a pain tooke him by the way, and going aſide to eaſe himſelfe, he voided his bowels together with his excrements, and ſo died. Marcus Aurelius, having had experience of the power of the Chriſtians prayers that were in his army, wrote to the Senate of Rome, to permit the Chriſtians to have their liberty, & gave this reaſon for it, He would have no ſuch weapons a • the Chriſtians prayers to Iuſtin Martyr Apol. 2. pro Chriſtianis. be uſed againſt him. 〈 in non-Latin alphabet 〉 .

Before I paſſe from this duty, and pretious priviledge of prayer, I deſire to engage both my ſelf and you, to the more frequent and zealous exerciſe of it, by ſhewing ſome of the excellencies of prayer that may remaine as indeleble Characters upon our hearts of the benefit thereof.

Firſt, we can undertake nothing either of publique or private concernment with comfort without prayer. The bleſſing of all our actions depends on this, & we are commanded to endeavour the ſupply of all our wants by prayer. Gal. 4. 9. In every thing, by prayer and ſupplication with thankeſgiving, let your requeſts be made knowne unto God.

Secondly, there is no bleſſing that is good for us to enjoy, but in Gods time prayer will obtaine it, 1 Iohn 5. 14. If we aske any thing according to his will he heareth us: this is that golden Key that can open the locks of all the treaſuries of Gods mercies; and remove all the impediments in heaven and in earth, that ſtand in the way of our happineſſe. That which prayer cannot bring to paſſe, no other meanes in the world will ever be able to effect. As Sampſons conquering ſtrength lay in his haire; ſo the moſt prevailing ſtrength of a Chriſtian lyeth in his prayers. The greateſt bleſſings and deliverances we have hitherto had, have been the births of prayer. How many dangerous Plots againſt us have been diſcovered and prevented? how many victories gotten? how many impediments removed, and great workes done towards the happy ſettling of this Church and State, to many of which, we have contributed little or nothing but our prayers?

Thirdly, Church-worke, the perfecting of the work of Reformation, is eſpecially the work of prayer: when Daniel underſtood that Gods time was come for the reparation of his Church, he ſets moſt earneſtly upon this work of prayer, Dan. 9. 17. ſaying, Now therefore, O Lord, heare the prayer & ſupplication of thy ſervant, and cauſe thy face to ſhine upon thy Sanctuary that is deſolate, for the Lords ſake. God will doe his Churches work, and make her glorious; but not without his peoples prayers. The heathen round about ſhall know that I build the ruined places, and plant that was deſolate, I the Lord have ſpoken it, and I will doe it. I will yet for this be enquired of by the houſe of Iſrael to doe it for them. When God ſpeaks of the glorious times the Church ſhould enjoy, he then promiſes to heare the prayers of his afflicted Saints, Pſal. 102. 16, 17. When the Lord ſhall build up Sion, he ſhall appeare in his glory; he will regard the prayer of the deſtitute, he will not deſpiſe their prayer.

Fourthly, there is no prayer made to God but brings a bleſſing; either that we aske, or els that which is better for us.

If we cannot pray the Kingdome into peace, and the Church into a perfect reformation in our dayes, yet we ſhall pray our ſoules into heaven.

Now what I have here ſpoken of prayer, muſt be underſtood of holy Jam. 5. 16., humble 2 Chron. 7. 14., faithfull Jam. 1. 6., fervent Jam. 5. 16., conſtant waiting prayer Iſa. 62. 6, 7. & 32. 18.; made in the Name and mediation of Ieſus Chriſt Joh. 14. 14., •• to God.

I now come to the duty of the day. What I am now teaching, and you hearing, we are all now profeſſing, that all other endevours for the publique good, are of little conſequence, without earneſt prayer to God for his bleſſing upon them.

We are all this day called to pray for the kingdome, and to wing our prayers with faith, faſting, mourning for our ſinnes, and reformation of our lives.

O that God would be pleaſed, of his free grace to helpe us rightly and ſpiritually to performe this dayes duties, and then all other ſervices for the good of Church and Common-wealth would be more ſucceſſefull.

We muſt remember we are to pray for a kingdome, the cryes of whoſe ſinnes are exceeding loud, and will be too hard for cold and formall, but eſpecially for ſinfull prayers. Oh that we could preſent God with the ſacrifice of prayer, from hearts truly broken, and in deepe ſenſe and abhorrence of all our former ſinnes! we can doe no ſuch ſervice for the Kingdome as this would be.

Surely our prayers would have beene more prevailing, if God could have ſaid to none of us as to thoſe, Iſa. 29. 13. You draw neare unto me with your mouthes, but your hearts are farre from me. When ye faſt, ye faſt for debate, Iſa. 38. 4. With your mouth you ſhew much love, but your hearts run after your covetouſneſſe, Ezek. 33. 31.

Conſider, Prayer and Faſting are the Kingdoms plaiſters, but woe be to us, if through formalitie, or want of reformation of our lives, we turne thoſe plaiſters into poiſon, and make the ſores of the Kingdome the more to gangrene.

Beloved, I beſeech you trifle not with God this day; take not his Name in vaine; get your hearts broken your ſpirits afflicted for your owne and Englands ſinnes; let no burden in the world be ſo heavy to you as ſinne. Accept of the puniſhment of your iniquities, and covenant ſtrictly to obey God in all his wayes, for the time to come: we are ſure our ſins among others, have multiplied the Kingdomes ſores; how then ſhould we ſtrive with God, that our ſighs, our tears, our prayers may be the Kingdomes cures?

You have long had two beautifull children at the birth; Peace, and Reformation; but there was never yet ſtrength to bring forth, becauſe the right midwives have not beene uſed; unfeigned faith, and true repentance.

Thus much in generall. I now come, honoured Senators, to a particular exhortation unto you: Godly men have ever beene ſerviceable to their generations.

Be you then exhorted, worthy Patriots, courageouſly, wiſely, ſincerely, and throughly to ſerve your owne generation. You have better opportunities then ever any Parliament of England had before you, to be effectuall means of the happineſſe both of Church and Common-wealth. Remember you muſt give a ſtrict account unto the King of Kings, of that price that is put into your hands.

Labour to doe publique ſervice with publique ſpirits; let no falſe Bias upon your hearts, rob you either of the comfort, or ſucceſſe of your great adventures, of your long and unparalleld labours in the publique cauſe.

It is the greateſt honour, and happieſt priviledge in the world, to be employed for God and the good of others. Publique ſervice done with an upright heart for Gods glorie, is the beſt ſeed that can be ſowne, and will returne the moſt plentifull Harveſt of temporall and eternall happineſſe. If this be your wiſdome ſincerely to improve all your talents for the glory of God and the Publique good; Solomon tells you length of dayes are in her right hand, and in her left hand riches and honour, Pro. 3. 16. God tels the Iews, when they had laid but the foundation of the Lords Temple, From this very day I will bleſſe you. Thou ſhalt build me a Houſe, ſaith God to Solomon, 2 Sam. 7. 15. And I will eſtabliſh the Throne of thy Kingdome for ever. Riches and Honour, both are the reward of Publique ſervice. Jehoiadah was honoured becauſe he had done good in Iſrael, 2 Chro. 4. 16. This leaves the ſweeteſt perfume in the world upon our names unto poſterity. What honour will be like this, when it ſhall be read out of the Records of this Parliament; Such a man was a David, a Ioſiah, a Nehemiah, a Zerubbabel unto his generation in the time he lived in?

You ſee what happineſſe it is to be ſincerely and ſucceſfully ſerviceable to the Publique. Now that you may be thus ſerviceable to your generation, I deſire to preſent you with ſome Scripture directions and I have done.

Firſt, undertake publique ſervice with perſonall Reformation, get a ſure intereſt in Chriſt. Iacob was called Iſrael, becauſe as a Prince hee had power with God, when hee wreſtled with him by prayer Gen. 32. 28.. Labour all to be ſuch Iſraels, and then there is no worke will be too hard for you. The greateſt naturall parts will not fit men for publique ſervice, the ſweeteſt ſhowers that fall into the ſalt ſea, become brackiſh like it ſelfe.

Secondly, the worke ye would doe with men, doe it firſt with God by prayer, lie in with God in all your undertakings for wiſdom to direct, and bleſſing to effect that which you endeavour for the Publique good. Except the Lord build the houſe, their labour is but loſt that build it. Be able to ſay with Aſa in all your enterpriſes, a Chron. 14. 7. Let us build theſe Cities, and make about them walles and towers, gates and bars, &c. for we have ſought the Lord.

Thirdly, in your Publique ſervice let your chiefe care bee, to advance Religion, to perfect the worke of Reformation, and ſet up the Kingdome of Ieſus Chriſt. The Commonwealth is the kingdomes ſhip, but Religion is the fraught that makes it rich, and though other ſhips preſerve their fraught, yet this fraught preſerves the ſhip. All the happineſſe in the world without true Religion, will but make a Paradiſe without a Tree of Life. Religion is the honour, ſtrength and ſecurity of a Nation. Iehoſhaphat firſt reformed the Church, made proviſion for the inſtruction of the people in the true knowlege of God, and he and his people had riches and honours in abundance with peace, 2. Chron. 17.

In reference to Religion there are foure things lie before you to be done. I would but be your remembrancer.

Firſt, let encouragement be given to the Reformation of the Vniverſities. And in that where there be fit and able Leaders already found to carry on the work, it will be your honour and comfort to provide ſuch maintenance for them, that they may be Reſident. Poſteritie will as much bleſſe your memory for this, as any piece of Publique ſervice, being that which is moſt likely to make a thriving Reformation.

Secondly, goe on to make good your reſolutions of preſerving and ſetling a comfortable maintenance for godly Miniſters. There be ſome that under the name of Reformation, would ſtrip the Miniſters of the Goſpel ſtarke naked of their ſetled means, but what ſhall be their ruine if this be their Reformation? There were many Perſecuters which kild both Preachers and Profeſſors of the Goſpel; But none ſo ill as Iulian, of whom it was ſaid, Occidit Presbyterian; others kild the Miniſters, but he kild the Miniſtery, becauſe hee tooke away all the meanes appointed for their maintenance. Contemptible meanes will ſoone make the perſons of Miniſters contemptible, and the contempt of their perſons, will like a gangrene ſoone draw on the contempt of their doctrine, and they that contemne Aaron will ſoone rebell againſt Moſes alſo.

Thirdly, goe on to carry out all the rubbiſh out of the Houſe of God. I doubt not but your ſouls abhor that bloody tenet to the ſouls of men, That it is the duty of the Magiſtrate to tolerate all Religions. You have carried out the duſt behinde the door, and this opinion would bring all the mire in the ſtreets into the Houſe of God againe. Cambyſes had a luſt to marry his ſiſter, and his Counſellers told him there was no law whereby to doe it: But withall they told him there was a law that the Kings of Perſia might doe what they liſt, and by this he might marry his ſiſter. What is it that ſhall be unlawfull, if this be lawfull for every man to make a law, and religion for himſelfe?

Fourthly, uſe what meanes you can to cure diviſion, this is a mortall diſeaſe in Church or State. A kingdome divided againſt it ſelfe cannot ſtand. Is there no balme in Gilead for this?

Some means I ſhall propound in generall to all: and firſt, In times of ſtormes Mariners take downe their ſailes. There be foure ſails we ought all now to pull downe, The ſails of Pride, Iealouſie, Self-ends, and uncharitable Cenſures.

Secondly, wee are now ſtudying Primitive Ordinances, Primitive Truth, Primitive Diſcipline, let us all likewiſe practiſe Primitive Love.

Thirdly▪ let us ſtrive to live up to our knowledge in our practiſe, that wee may be more like Chriſt. Two pictures, the more like they be to their originall, the more like they will be to one another, and this will be a way to have more Love, becauſe likenes is the ground of Love.

Fourthly, as Conſtantine in the Councell of Nice, whenConſtantinus in Synodo Nicena libellos recipiens querelarum plenos, quos ei de privatis injuriis obtulerunt Epiſcopi, eos ne legendos ſibi eſſe putavit, ſed continue flammis tradidit. Ruffin. li. 1. c. 2. Socrat. li. 1. c. 5. he had received ſeverall Bookes from ſeverall Biſhops, containing matter of private complaint one againſt another, he took them preſently and caſt them into the fire to end the controverſie: So let Chriſtians make a law of Oblivion for by-paſt controverſies, and ſo they may the more eaſily accord for the time to come.

If theſe meanes will not prevaile; Two things lie upon you Honourable and beloved to performe.

Firſt, Take care that our Covenant be kept inviolate. Dionyſius ſaid hee would leave a Kingdome to his ſonne Vinculis adamantinis firmatum. ſtrengthened with bonds of Adamant: Our Covenant is the moſt adamantine bond to preſerve our Church; and now we have ſworn it before the moſt high God, let us take heed how we break or ſlight it; for if we do, we muſt expect that God will lengthen out his Commiſſion to the ſword to revenge the quarrell of it, Levit. 26. 25.

Secondly, in differences of opinions, let there be neither unlawfull libertie, nor unchriſtian preſſure. Put ſome ſtop by your authority to the growth of errors, that are deſtructive to the power of godlines, and let not this ſuſpend your Sanction, becauſe ſome that broach them pretend to godlines. An enemy the more like he is to a friend, the more dangerous, a Wolfe is not the leſſe, but the more dangerous, when hee is in Sheepes clothing. A Heretique is by ſome compared to the beaſt Hyaena, that counterfeits the Shepherds voice, that ſo he may the more eaſily ſeduce the ſheep to their deſtruction. It was ſaid of the Iſraelites that there was a quantity of the golden calfe in all their ſins and puniſhments. I may ſo ſay of corrupt diſcipline, there hath beene a dram of this in all the ſins and puniſhments of England: and now it muſt be your care, that neither corrupt diſcipline, nor want of a diſcipline warranted by Gods word, may become a Nationall ſinne, but that wee may have ſuch a hedge about the Vineyard, as will preſerve Truth and Peace.

You have made a bleſſed Progreſſe already in the worke of Reformation; Go on till you have accompliſht all that is to be done for the Houſe of God, that by ſerving your owne generation, you may lay the foundations of happineſſe for thoſe generations that are ſtill to come.