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.

[Page 2]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.

[Page 3]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 [Page 4] 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 this Reason 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 ta­lents Reason 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 [Page 5] 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 I Reason 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 [Page 6] 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 just 1 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 [Page 7] 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 [...]. 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 [Page 8] 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 masters 2 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 [Page 9] 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 wee 3 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 the Ne 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 and 4 Qualification, Courage. [Page 10] 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 [Page 11] 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 g Hist. Mag. cent. 4. c. 10..

Fiftly, good servants are wise in ordering their masters 5. 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.

[Page 12]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, [Page 13] 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, [Page 14] 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 Spirituall 1. 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, [Page 15] 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 [Page 16] 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, [Page 17] 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 inward Signes 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.

[Page 18] 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, when Signe 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, [Page 19] 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 are Signe 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 our Signe 4. [Page 20] 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 [Page 21] 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 [Page 22] 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 your Proinde 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?

[Page 23]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: [Page 24] 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 [Page 25] judgements, and never will away without its errand.

As David said of Goliahs sword, when Ahimelech told 1 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. [...].

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 [Page 26] 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 [Page 27] 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?

[Page 28]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?

[Page 29]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 [Page 30] 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 [Page 31] 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, when Constantinus 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 [Page 32] 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.