THIS Text is part of a Sermon preached by Paul at Antioch; v. 14. the drift and argument whereof is, to prove this fundamental truth, that Jesus Christ is the onely and the true Messias. And this the A­postle makes good, v. 25. partly by the testimony of John, partly by the prophesies or promises which were made to the Fathers, but fulfilled in Christ. v. 32.33. And these [Page 2]prophesies do principally relate to Christs resurrection, for that being proved, the truth of his Messiah-ship would evidently appeare: And therefore I find the Apostles in the proving this main Doctrine of the Go­spel, generally to pitch upon this medium; Math. 12.38.39.40. and indeed Christ himself uses this very Argument; when the Scribes and Pharisees come to him, and desire a signe (that is, some cleer proof that he was the Messias) saith he to them, There shall no signe be given to you but the signe of the Prophet Jonas; For as Jonas was three dayes and three nights in the Whales belly, so shall the Son of man be three dayes and three nights in the heart of the earth. And what can be more convincing or demon­strative of the businesse in hand, See Garbuts exc. Treatise upon the Re­surrection of Christ. or of the verity of the Christian Religion, then the resurrection of Jesus Christ. Undermine this you undermine all, you make Christ an Impostor, and all our faith to be in vain, but confirme this & you confirme all: 1. Cor. 15.14. This the Iewes fore­seeing, above all things they labour to hide & suppress the knowledge of Christs resurrection; Math. 28.12.13. they knowing that by this, Rom. 1.4. he was mightily declared to be the Son of God.

The Prophesies which the Apostle doth in­stance in, Psal 2.7. Isai. 55.3. Psal. 16.10. are three, Thou art my Son this day have I begotten thee (that is declaratively) I will give you the sure mercies of David. Thou shalt not suffer thy holy one to see corruption. The latter of these he doth most insist upon; and least it should be mis-applyed, he gives in the Text a short Comment upon it, Some might say. This was spoke to David, what's this to Christ. True indeed, it was spoke to David, but not accomplished in him, for he dyed, and did see corrup­tion: For David after he had served his Generation fell on sleep, v. 37. and was gathered to his Fathers, and saw corruption. [Page 3]But this was fulfilled in Christ; for he whom God raised up saw no corruption, he saw a dissolution but no corrup­tion, [...], but not [...], Peter inlarges much up­on this head, when he had upon the same occasion cited the same Prophesie, he gives his hearers an ex­plication of it, as to the person to whom it was to be applyed, Men and brethren, Acts. 2.27.29.30.31. let me freely speak to you of the Patriarch David, that he is both dead and buryed, and his Sepulchre is with us to this day. Therefore being a Prophet, &c. He seeing this before, spake of the resurrection of Christ, that his soule was not left in Hell, neither his flesh did see corruption.

You have the Coherence: In the words themselves you have, first, the person or the subject, and that is David, set forth by a blessed Character, v. 22. v. 22. A man after Gods own heart.

Secondly, the predicate, or the thing that is affirmed of him, After he had served his generation, by the will of God he fell on sleep: In which words you have a short description of Davids life, it was serviceable, He served his generation; and of Davids death, it was comfortable, He fell on sleep.

In that claüse which relates to his life, you have,

• First, An account of what he did, He served; David reigned, and David served; this serving implys not some one single, individuall Act, but a series or suc­cession or complication of good acts, in the whole course of his life.
• Secondly, You have, the publikenesse of his activity, He served his own generation, not his own selfe, but his own generation.
• Thirdly, The ordering or disposing cause of all this, and that is the will of God, By the will of God.

Breifly for the explication of the words, I finde some difference amongst the learned, as to the reading of them, some making the comma at generation, read them thus, Haec distinctio neque in­vetustis exem­plaribus inve­nitur, neque ulla ratione nititur quis e­enim aliter quam Dei de­creto interve­niente moritur? Beza. vide Calvin, in loc Hanc distinctio­nem, &c. rejecta altera in mar­gine, quae ta­men, &c. Actio enim verbi [...] melius fertur, &c. Boisius. David after he had served his generation, by the will of God fell on sleep, and so they referr this will of God to his sleeping, and not to his serving. thus the Syriack, Oecumenius, and Erasmus; Beza dis­sents from these, and says, there is neither antiquity nor reason to favour this Lection, and therefore con­tends for the reading of the words, as we have them. After he had served his generation by the will of God, he fell asleep, Calvin says, this is very probable, but yet the other is not to be rejected.

There is another difference, set down in your Margents, according to which some would have the words run thus, For David after he had in his own age served the will of God, fell on sleepe, and this the learned Boisius contends for, I will not determine which is the best, onely give me leave to follow that at present which is in our translation, from which I could never vary without weighty reasons.

You shal have the sum of the words, and the further explication of them, in these four Doctrinal Propositions, three of which I shall doe little more then name.

Propos. 1 The first is this, Good men if they be serviceable in their generation, this is by the will of God, David served his generation by the wil of God How by the wil of God? I answer, either as God had designed him from ever­lasting, to be such a publick Instrument of his glory, (for God in his secret purpose, orders every man his service in the world,) or else as all his actings were subservi­ent to the accomplishing of Gods will, I meane his decretive and providentiall will (for this will of God in [Page 5]the Text is not to be understood of Gods preceptive will, Huic consilio servivit Da­vid, quia fuit efficax Instru­mentum per quod & per cu­jus manum illud consilium ac beneplacitum Dei in execu­tion emvenit, Stres. but of Gods decretive and providentiall will) all his ways and actions in publick service were decreed from eternity, and disposed or ordered in time to be according to, & for the accomplishing of the holy and wise will of God. Thus David served his generation by the will of God. And this truth reaches to all men, whether they doe much or little in their sphere, this will of God is the foundation of all their service, this designes their work to them, and them to their work, (for there is a double designation, one of the person to the service, the other of the service to the person) there is a divine ordination in all they doe, as Christ says concerning the work of his mediatorship, Joh. 17.4. I have finish­ed the worke which thou gavest me to doe: And there is al­so a Soveraigne super-intendent providence, which doth wisely and certainely so dispose of things, and actions, that in all, the will of God is done, that let men be who they will, or doe what they will, still all is carry­ed on in a streight Channell to the doing of Gods worke, and the fulfilling of his will. And not onely a David but a Cyrus also, he serves by the will of God, Isai, 44.28. Ezek, 29.20. for even he is but Gods Servant to performe his pleasure, Nebuchadnezzar too serves by the wi [...]l of God, for he doth but work for God. Nay not onely the services, but also the very sins of men are in some sense by the will of God, that even in their sinfull actions, the will of God is done, not the will of his command, but the will of his decree; As in that grande nefas, Acts 4.28. that sin of the first magnitude, Hae [...] sunt mag­na o [...]era Domi­ni, &c. etiam per [...]andem cre­aturae volunta­tem, quafactum est quod Cre­ator noluit impleret ipse quod voluit, &c. ut miro &c. ut miro & ineffabili modo non fiat praeter ejus voluntatem, quod etiam contra ejus fit vo­luntatem, Aug. Enchir. ad Laurent, c. 100. & de Civ. Dei l. 22. c. 1. Multa fiunt a malis quidem contra voluntatem Dei, sed tantae est ille saepi­entiae tantaeque virtutis, ut in eos exitus, quos bonos & justes ipse praescivit, tendant omnia, quae voluntaei ejus videntur adversa. vid. Lombard. C. 10. D. 47. the crucifixion of our Lord and Saviour Jesus Christ, Herod and Pontius Pilate did but what Gods hand and counsell had determined before to be done. But so much for this point; David served by the [Page 6]will of God, God cut out his worke, David was but his Journiman to make it up.

Propos. 2 The second proposition is this, Ʋsefull and active men in their generation, shall not dye before they have done their worke, (or thus) God will not take away any Instrument of publick good before he hath finished his service, David af­ter he had served his generation, then he fell a sleep, but not before. Serviceablenesse exempts none wholly from death, the most usefull man must dye, as the Sun must set notwithstanding its publick influence, but ser­viceablenesse prorogues dēath, that throùgh mercy it shall not arrest an active man, before he hath done that worke which God hath allotted him. Tis in the world as tis in a Comaedy, there are severall actors, that have their severall parts, which when they have acted, they goe off from the Stage, and others come on, thus tis here with men upon the Stage of the world, Lombard c. 1. D. 47. in the acting of their severall parts as to ser­vice, God hath this businesse for that man, this for another; Disce quod ho­mines non citi­us moriuntur neo diutius vi vunt quam do­nec nou possunt amplius servire consilio Dei, Stres. the Magistrate is to doe so much, the Mini­ster to doe so much, when they have done it, then the all disposing providence of God removes them, and others are raysed up in their roome, to beare up the name of God, and to be Instruments of his glory. But I say, never till they have dispatched their task of ser­vice [Page 7]a Moses, a Joshua, an Eli, a Nehemiah, first serve, then dye, first finish their worke, Phil. 1.23.24.25. then (and not till then) their days, Take the instance of Paul for this, he was in a streight betwixt two, having a desire to depart and to be with Christ, which is farr bettér, what is Paul in a streight as to his being with Christ? surely his whole soul could not but pant and breath after that: True, but his eye is upon service to others, neverthelesse to abide in the flesh is more needful to you, to me death is most gainful, to you life is most needful, that in my ministry I may further your joy and faith, Well, here is work to be done for Paul, his ministry is not yet fully dis­charged, see what he says upon this, & having this confi­dence, I know I shal abide and continue with you all for your furtherance and joy of faith, as if he had said, I see God hath more for me to doe, I must not go to heaven yet, I must stay and serve a little longer till your grace be pèrfected. Pray observe me in this, God wil not, wick­ed men shal [...] not, out off one that is useful in his gene­ration, till his worke be done, I say, God will not, and wicked men shall not, let them rage and fret never so much, and be their power never so great, they shall not hurt a godly Magistrate, a godly Minister, a god­ly Christian, if God hath more for them to doe, some come to Christ, and tell him Herod would kill him, what kill me now before I have finished my worke? goe saith Christ, Luke 13.31. and tell that fox (for I fear him not) be­hold I cast out Devills, and I doe cures to day and to mor­row, and the third day I shall be perfected, he cannot touch a haire of my head to day and to morrow, that is, whilst I have work from my father to doe, in deed when this is done, then they shall take away my life, the third day I shal be perfected, when my service is perfected, but not before.

Propos. 3 The third Proposition; David in suae &c. (i. e.) postquam per­fecisset ca quae Deus in hoc mundo ipsum agere cousti­tuit, placide desunctus est. Ge [...]hard de morte. death is and will be very sweet and welcome to that man, who in his life hath been faithfull in the serving of his generation, David after he had served his generation, fell asleep, death was nothing to him but a sleep, sleep is welcome to the weary man, the labou­rer that hath been toyling and sweating all day, how sweet is rest to this man, so is death to him that hath laid out himself for good in the place where God hath set him. Whatsweetned death to Hezekiah, I beseech thee O Lord to remember now, Eccles. 5.12. 2. Kings 20.3. how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight, to Paul; I have fought the good fight, I have finished my course, 2. Tim. 4.7.8. I have kept the faith, henceforth is, &c. To Christ himselfe, I have finished the worke, which thou gavest me to doe, Joh. 17.4.5. and now O Father glorify thou me with thine owne selfe, with the glory which I had with thee before the world was. When God the Father had finished the work of creation, and looking back upon what he had done, saw that it was very good, the Scrip­ture says, Gen. 1. ult. Gen. 2.2. he rested; Not only so as to work no more, but he found great rest and complacency in what he had done, because all was very good, Tis thus with men, when they can reflect upon their lives, and can say, they have not been idle nor unprofitable, nor self-seekers, but, in some measure, active for God and pub­lick good; These men when they come to dye, shall have in their consciences un-speakable joy and satis­faction, and after death they shall enter upon an ever­lasting Sabbath of rest; the truth is, a lazy sluggish man, upon the approaches of death, though others have but little greife, yet he himselfe is filled with abun­danc [...] of horror, others doe not much lament him, say they, who was the better for his life, who will be the worse [Page 9]for his death, let him dye, and let his name perish, but he doth very much lament himselfe, conscience gripes him, and flashes in his face, O how little have I done for God, how unprofitable have I been in my place, &c. I say, these reflections make death to be very ter­rible to such a drone, but to a David that serves his generation, death is welcome and full of comfort, He fell asleep.

But I come to the fourth and maine Proposition, where I intend to dwell a little, upon this occasion, and that is this; Tis the glory and the duty of a man to serve his generation, to have a publick Spirit, not ser­ving himselfe but his generation; I say, this is the glo­ry and the duty of a man, David served his generation, and this is recorded here by the Spirit of God for his honour, and for our imitation. He did not make him­selfe the Center of his designes and actions, he was not a man of a private selfish Spirit, no, he minded the good of others, and laid out himselfe for the good of others, he was active, and active for the publick, he served his generation. Now as for particulars, where­in he did thus, I must leave the finding out of them, to your selves in the reading of the Historicall part of the Bible, To the point in hand. Narrownesse and selfishnesse of Spirit, tis a mans shame and sin, but largenesse and publicknesse of Spirit, 1 Kings 4.29. [...] S [...]p [...]uag. Lati. tudinem cordis (h.e.) mentem multarum re­rum capacem, quemadmodum arena longe la­teque occupat circalittus Maris Vatabl. tis his glory and duty. Tis said of Solomon, God gave him largenesse of heart, I doe but allude to it, oh, this largenesse of heart is an excellent thing, when a person lookes beyond his own private ends and interest, lays out himselfe for the good of the community, trades every Talent, power, preferment, gifts, wealth, grace with respect to the publick good, here's a man of worth, and one who is faithfull to his duty.

Ile prove the truth in some few particulars, and so come to the application, which I mainly intend.

First serving our generation is a frame of Spirit, not onely highly commended, but strictly commanded, the word is full of this. Gal 6.10. 1 Cor. 10.24. Phil. 2.4. As we have opportunity let us doe good to all men: Let no man seek his own things, but every man anothers wealth: Look not every man upon his own things, but every man also on the things of others. Let me tell you, he that lives to himselfe, and doth not lay out himselfe for his generation, this man (mark him) lives in an open and flat contradiction to the word of God, let such professe what they will, they are ve­ry Antipodes to the rule of the word.

Secondly; This is one great end of our Creation. Why doth God send us into the world? [...]inc monemur quorsum homi­nes vivant in mundo, ut sci­licet alii alios mutua commu­nicatione ju­vent. Neque e­nin sibi quisque natus est, sed inter se quasi sacro nexu col­ligatum est hu­manum genus. Ergn nisi leges Natuta ever­tere libeat, meminerimus, non privatim nobis viven­dū esse sed pro­ximis nostris. Calvin, in loc. To be idle and selfish, to gratify our selves in the present delights? to be immersed, and swallowed up in our own pri­vate interests? No, this is not the end of God in our being, we are made for higher things then these, name­ly, the publick good, and the service of our genera­tion. If the Scripture was silent, the Schoole of na­ture would learne us this lesson, we are not borne for our selves, or made for our selves, a Heathen can tell us that the Law of our very being calls upon us to eye and serve the Community; A private spirited man is a shame to his Creation, because he walks so con­trary to the great intendment of God in it, for as Fulvius said to his Son, Ego te non Catilinae genui, sed pa­triae, so here God did not make us for selfe, but for the Community.

And further this is the designe of God in all our gifts, parts, indowments, injoyments, all are as so many Talents concredited with us, and put into our [Page 11]hands, not that we should wrap them up in Napkins, but that we should trade them, for the glory of God and the good of others; Some have wisedome, know­ledge, understanding; why, that their generation may be the better for them, some have wealth, God blesses them with great estates, why? Not that they should have their Gold and Silver lye moulding in their coffers, but that they may releive the poore, and be charitable to them that are in wants. Look up­on all that you have received, the end of God in all is this, he gives in to you that you may give out to o­thers, you are not as Vessells where the mercy is to be lodged, but as Pipes to convey it to others; He hath filled the Sun with light, the Sea with water, that they may communicate of their fulnesse to the bene­fit of the world, and so tis here, as the Apostle speaks concerning gifts, The manifestation of the Spirit is given to every man to profit withal: 1 Cor. 12.7. How shal many answer for their gifts at the great day, who have onely studyed how to advance themselves, and not to profit others, Peters advice here is very seasonable, 1 Pet. 4.10. As every man hath received the gift (be it what it will) even so minister the same one to another, as good Stewards of the manifold grace of God. The Steward doth not receive money from his Lord for his own use, but he is to lay it out for the good of the Family; so saith the Apostle, Be yee Stewards of the grace of God,: what ever you are, what ever you have, all is Grace, improve and lay out all in service for the benefit of others; this is to be good Stewards of the grace of God. Manna stank if it was not eaten, and so parts and gifts are offensive, if they be layd up, and not layd out for God.

Thirdly, Our common union in the Mystical body cals [Page 12]for this, that we should serve our Generation. Tis with the Church as tis with an Army, which is divided into several Regiments, yet tis but one Army: Or as tis with a civil Corporation, there are in it seve­ral Companies, yet the Corporation is but one; or as it is with the body which consists of many parts and members, yet tis but one body. Thus it is in the Church, it consists of many Christians, is made up of various Professors, but still the Church is but one, and all the people of God, where ever they live, they are all united in this own body, for there are many members, 1 Cor. 12.20. Eph. 4.4. Eph. 3.6. but one body. There is one body, and one spirit, &c. Jew and Gentile all [...], but one body. Now upon this union it should be in the body Mysticall, as it is in the body Naturall, all the members in the body conspire for the good of the whole. The Eye sees not for it self, the hand takes not for it self, the Stomach digests not for it selfe, but all their Organical acts tend to the benefit of the whole body. Thus I say, it should be in the body Mystical, or politique, the members wherof must not keep their Graces, their Comforts, their Abilities singly and seperately to them­selves; No, but all must be layd out in a blessed sub­serviency to the publick and common good. Paul ha­ving made a large discourse in setting forth the Church by allusions to the naturall body, shuts up all thus, 1 Cor. 12.25. That there should be no schisme in the body, but that the members should have the same care one for another. Let me onely say this further under this head; The self-seeker, the Gallio, that cares not what becomes of the body, Acts 18.17. this man is but like a Glassie Eye, or a wooden Leg, he is no living member in this body, he is a pro­digious Monster, rather then a genuine Member. No­thing [Page 13]more unsuitable to our common union then a private spirit.

Fourthly, This publick spirit discovers much of that ex­cellent grace of love. [...]. A­rist. Rhetor. l. 20. c. 40. Faith and Love are the two great graces of the Gospel; Faith is a getting grace, Love is a spending grace, Faith layes up, Love layes out; Faith layes out from Christ, Love layes out for Christ; Faith receives all, Love returns all. Now I say, this serviceable active spirit for generation good, disco­vers much of love, for love is a diffusive communica­tive grace, tis [...], a sociable and publick grace, Love is noble and generous, it keeps open house, wil not eat its Morsels alone: if it hath good, if it can do good, Job 31.17. others shal be the better for it. 1 Cor. 13.5. Love seeketh not her own, its designs are vaster, then so N [...]rrowness of heart, argues much scantness of love. I may set this reason higher; A publick spirit discovers the truth of grace, tis an inseperable adjunct from saving grace; David was a man after Gods own heart, and he serves his Gene­ration, The true Israelite cannot but pro modulo, lay out himself for the good of others: if any be weak he must strengthen him, if any be sad, Luke 22.32. he must comfort him, if any walk disorderly he must reprove him. Tis the voice of a Caine to say, Am I my brothers keeper? What have I to do with my brother, Gen. 4.9: I'le mind my self? The Children of God say with the Lepers, We do not wel, this day is a day of good tydings, 2 Kings 7.9. and we hold our peace: We have received many mercies, shal we bury them? We have many opportunities, shal we not improve them? This is the language of grace. Do not mistake me here, I do not say, that e­very publick spirit is a gracious spirit; but this I say, every gracious spirit is a publick spirit.

Fifthly, This publick spirit is our due conformity to God, to Jesus Christ, to the choicest and most excellent Saints.

First, This is our due conformity to God. He is Sum­mum bonum, & summe bonus, the cheifest good, and cheifly good, infinitely good, and therefore infinite­ly communicative: He is a Fountaine full and over­flowing, and all the creatures in Heaven and in earth do all participate of his goodnesse (so far is he from ingrossing all to himselfe.) The Lord is good to all, and his tender mercies are over all his workes. Psal. 145.9. Psal. 33.5. The earth is full of the go [...]dnesse of the Lord. There is not the meanest creature but it receives something from this inexhau­stible treasury; nay, there is not the vilest man, the most wicked man, but God doth good to him. Hee causes his sun to arise upon the bad as well as the good; Matth. 5.45. Nieremberg. Ʋt nemo sine illius gustu vixerit. And as for his owne peo­ple, his goodnesse there is written in the beames of the Sun, there we must say, Truly God is good to Israel, even to them that are of a cleane heart. Psal. 73.1. And why doth God thus open his hand and his heart unto us? why such bounty, why such bowels? the reason is cleare, He is good, and therefore he doth good. He might in­joy himselfe in his owne fulnesse, Matth. 5. ult. [...]. Synes. [...]. Marc. An­ton. and keep to himself the sea of his owne blessednesse, but he will not; no, his poor empty creatures also shall receive from him, for he looks upon his goodnesse as his glory What then makes a man more like to God then a publick Spirit? To be good, to do good, this is to be perfect as our heavenly Father is perfect. Do you see a man that aimes at nothing but himselfe, that never lets the Cock run but when it is for his own advantage, that envys every drop that is not for his owne use, that [Page 15]limits and confines all to himselfe, and none shall be the better for him; how contrary is this man to God, and how little of God appears in him? Here's Walking indeed as man, but here is no walking as God. 1 Cor 3.3. But on the other hand, do you see a man, that makes it his businesse and designe to do good, to communicate to others, tis not well with him, if others be not the better for him, this man is a lively image and repre­sentation of God himself.

Secondly, This is our conformity unto Jesus Christ, who as he is a publick Head, so he is of a publick spirit. Acts 10.38. He went about doing good. Why did he come downe from Heaven into the World? To save sinners. 1 Tim. 1.15. Why did he set himself apart to the work of his Mediator­ship? For the good of others, John 17.19. For their sake also sanctifie I my self, that they may be sanctified by the truth. Why did he lay downe his life? Not to merit any thing for himself, but for his sheep. I lay downe my life for the sheep. Why did Christ arise againe? John 10.15. Rom. 4. ult. For our justi­fication. For whom doth he intercede at the right hand of his Father? He ever lives to make intercession for us. When he was ascending into his Fathers presence, Heb 7.25. doth he onely beg for glory for himselfe? No, he asks it for his members also. Father I will that they also whom thon hast given me, may be where I am: John 17.24. He is not con­tent to be in glory himselfe, but Beleivers also must be with him. What a publick spirit was in Christ? He pleased not himselfe, he sought not himself, Rom. 15.3. the cir­cumference of his love was very vast, and the centre in this circumference of his love, was not his owne private but the publike interest. I sinde the Apostle pressing the duty I am upon, from this example of Christ, Looke not every man on his owne things, Phil. 2.4.5: but e­very [Page 16]man also in the things of others. Why so? Let this mind be in you, which was also in Christ Jesus. He did not mind his own things, do you so too. Ah misera­ble and sad had our condition been, if our Lord and Saviour had been of this temper, he might have stayd upon the Throne, enjoyed his Fathers presence in Hea­ven, delighted himself in those infinite loves which were betwixt him and his Father, but he leaves the Throne, and comes to the Manger, the Bosome of his Fa­ther, and lyes in the Lap of the Virgin, puts of the Robes of his Majesty, and cloathes himself with the Raggs of our mortality: And all this he doth perfe­ctly upon the account of poor man, that he might bring him out of a state of misery, into a glorious and blessed estate: Lombard l. 3. D. 18. Let the School-men dispute whether Christ merited for himself, or not, certainly his ayme was not there, but all for poor lost undone man: Who can study Christ, and have a private selfish spirit?

Thirdly, This publick Spirit is our conformity to the choicest and most excellent Saints, who the more they have had of God, the more they have had of this spirit: I might here give you a cloud of instances, take some few for many; Moses is so set upon the ser­ving his Generation, that he is in danger to wast and consume himself in their service: Thou wili surely weare a way, Exod. 18.18. sor this thing is too heavy for thee, thou art not able to perform it thy self alone: (says Jethro to him) when God makes him a very fair proffer, It shall be well with thee, Exod. 32.10.11. onely let me punish this people. I have seen this peo­ple, and behold it is a stiff-necked people; Nor therfore let me alone, that my wrath may wax hot against them, and I will make of thee a great Nation. This will not stop Mo­ses his mouth, if it go ill with the publick, private [Page 17]advantage shall not take him off: And Moses be­sought the Lord his God, and sayd, Lord why doth thy wrath wax hot against thy people, &c. And this his mediation sav'd them; Nay, he seems to embarque the common good, and the salvation of his own Soul in the same Vessell: Yet now if thou wilt forgive their sin; if not, Exod. 32 32. blot me I pray thee out of thy Book which thou hast written. O Admirable zeal for the publick good! such another was Jehojada, whom the Scripture sayes, They buried in the City of David amongst the Kings, 2 Chron. 24.16. because he had done good in Israel, both towards God and towards his house. Hester will hazard her own life to serve her Generation, I will go in to the King, and if I perish, I pe­rish. Esther 4.16. But Il'e passe over many who have been emi­nent in this, and give you only one example more, and that is Paul, of whom the Gospel records such things as these. The care of all the Churches was upon him, 2 Cor. 11.28. 1 Cor. 9.19. 1 Cor. 10.31. he becomes all things to all men, that he might win some. He denyes himself in that which was his right, that the passage of the Gospel might not be hindred. 1 Cor. 9.12. If others be partakers of this power over you, are not we ra­ther? Nevertheless we have not used this power, but suffer all things, least we should hinder the Gospel of Christ. You find him counting not his very life dear to him, Acts 20.24. if he may but finish his Ministry for the good of others: He tels the Thessalonians, he was willing to impart to them, 1 Thes. 2.8. Phil. 1.23. not the Gospel onely, but his owne Soule: He is willing for the publick good to stay out of Heaven for a time, which is a peece of the highest self-denyal that I know, when a man is sure of Heaven, and yet willing to stay on earth for service; Nay highest of all, he sayes, Rom. 9 3. I could wish that my self were accursed from Christ for my Brethren, my kinsmen according to the flesh. And to add no more, [Page 18]what was the great thing that troubled this holy man; it was the great sin of self-seeking: All seek their owne, Phil. 2.21. and not the things which are Jesus Christs.

Ʋse 1 I have done with the confirmation of the Point; it is the duty and glory of a man to serve his Genera­tion, this active and publick spirit is, according to the command, the end of our Creation, very agreeable to our common union in the Church, the fruit of love and our due conformity to God, Jesus Christ, to emi­nent Saints.I come to the Application: And is this true, then in the first place there are some persons sharply to be reproved, who are far here from Davids practice, and Davids praise, He served his Generation. I wil level this reproof against four sorts of persons.

Caligula (homo omaium scele­st ssimus) de conditione tem­plum suorum quaestus est quod nullis ca­lamitatibus publius insig­nirentur. Psa­tina.First, There are some (as I fear too many) who are so far from serving their Generation, that they do what they can to disgrace their Generation: My mean­ing is this, they are so far from designing publick good, that they design publick mischief, they are working and plotting, and have a vaster reach then selfe, but what is it for? onely to do hurt to the places where, and to the persons with whom they live; They are men only ad perniciem nati, to be pestis Eccle­sia & Reipublicae, They sleep not unlesse they have done mischief: Prov. 4.16. Such are your Incendiaries, Promoters of strife, that go about like Sampsons Foxes, with fire­brands at their tayles; to put Church and State, Ci­ties, Corporations, Families, all into flame, men of Nero's Spirit (that Monster of men) who sets Rome on fire, and then laughs at it when tis done; no draught so sweet to these men, as a draught of their brethrens blood: No fire warmes their hands and [Page 19]hearts so well, as the flames of publick discord and misery; Viper-like, they will not stick for their own ends to tare the bowels of their Mother-Church, and State: What shal I say of these men! Men did I call them? they are not men, they are Devils incar­nate, Devils in mens shape; Jam. 3.6: Hell is broke loose in these persons, they are set on fire with Hell it self: Acts 13.10: These are Elymasses, the very Children of the Devill, Job 1.7. 1 Pet. 5.8. and as like their Father as can be, who goes about to and fro to do mischief, I say they are the very Children of the Devil, for he that doth not do good, is not the Child of God, but he that doth, de industria, study how to do mischief, this man is the first born of the Devil, and one of his prime Instruments or Factors that he imployes in the world. David serves his Generati­on by the will of God, they that disserve their Generation, tis by the wil of the Devil; But I hope I speak to no such spirits at this time, and therfore I forbear, let me only add this one word, The unprofitable man is to be censured, but the mischievous man is to be abhor­red.

Secondly, they are to be reproved (and I pray you suffer this word of reproof submissively) who instead of serving their Generation, serve themselves upon their Generation; who I say, instead of serving the publick, serve themselves upon the publick. These, may be, are not altogether so bad as the former, but they are bad enough. Many of your Heathenish bar­barous people that live upon the Sea coasts, have a wicked custome; When there is stormy foul wea­ther, they will fall down upon their knees and pray for a wrack, tis no matter what becomes of the lives [Page 20]and estates of others, the wrack wil be for their ad­vantage, and therefore they pray for it: Tis little better with these whom I am here taxing; may be, in civil Wars and publick distractions, they do not pray for a wrack of the State, but if such a thing fall out through Gods sore indignation, it is welcome enough, and they wil make the best of it for them­selves. Doth not this reproof reach to too many in our times, in our late, never enough to be deplored Calamities? have not many advanced themselves by the publick sufferings, and built their faire houses out of the common ruines? have not many spun their fine cloth out of the Nations Fleece, when it was torne in peeces? and are grown fat like the Child, to the Mothers leannesse? have not many got Estates by the publick losses, and are made rich by the generall poverty? May not England say to ma­ny, as once a great man said to his Servants, Lord Bacon. Your rise is my fall? It was wont to be said, The publick Trea­suries were encreased by private losses: Regia privatis crescunt araria damnis. Clau­dian. but now it may be said, The publick Treasuries are diminished by private mens gaines. Hath it not been with us, as tis too of­ten at your fires in the City? where many come pre­tending to quench the fire, but indeed it is to steale and to get something in the common confusion. I feare such hath been the practice of too many in our State, they have medled and acted, pretending no­thing but the quenching of the sire, whereas in truth enriching of themselves hath been the main thing they have looked after.

Two things are to be much lamented amongst us, and I know not which of the two most, whether this, [Page 21] ‘That the times have made so many poor;’ or this, ‘That the times have made so many rich.’

Nehemiah was in a great place, but he buyes no Land; Nehem. 5.16. we have had many in very meane places, but they have made a shift to buy great Estates. I do not here aime in the least at those who have been very instrumentall for good, whose Salaries have been much inferiour to their deserts. I only speak to those, who by corruption, and cheating, and disho­nesty, and self-seeking, have out of the publick built their houses, and fill'd their Coffers; But let such know, God wil make them vomit up their Morsels a­gaine; Prov. 23.8. And their third H [...]ire shal never rejoyce in Estates thus gotten, but as the Prophet speaks, Jer. 17.11. As the Patridge sitieth on Eggs and hatcheth them not, so he that getteth riches, and not by right, shal leave them in the midst of his dayes, and at his end shal be a foole.

Thirdly, this reproof reaches to those, who do little or nothing for the service of their Generation; and here I speak to those that are dul, heavy, spiritlesse, una­ctive men, meer Droanes and Cyphers, —Fruges con­sumere nati.— that take up so much room in the world, they eat, and drink, and wast the good Creatures, but they do no work, their Generation is never the better for them. O that our Hives, our Cities, our Congregations, our Families were not too ful of these Droanes; but these uselesse men, these walking Ghosts, these lumps of flesh, that are not animated with an active Soul, these I say, abound e­very where. Pardon me if I speak a little tartly, for I confesse my heart rises at these men. [Page 22]The state of Athens judg'd that man a Monster that did in republica sine publico fructu versari: Osor. 7. H. Curpi maree­centes otio non tam vitam a­gunt, quam praete [...]vetun [...]ur nec vivunt sed in vita moran­tur, nec sero ta­les moriuntur s [...]d diu Morus to suo, Calvino we have too many of these Monsters amongst us, I do not here only mean your dull men, who do rather sleep then live, but such also as have parts enough, and life enough, and opportunities enough, but yet as to Ge­neration-works are meer stocks and shadowes. The Polititian hath wisdome enough, but he wil sit still, and save one, tis good sleeping in a safe skin. The voluptuous man is active enough, but how? He games and pursues his recreations, so his time runs out, what doth the publick get by him? I wish too many of our Nobility, and Gentry, and Gallants not fal within this charge. The Magistrate hath power e­nough, but he le [...]s the Sword rust in the Scabbard. The Christian pretends to grace, but he keeps it to himself, Matth. 5 15. puts his Light under a Bushell, he doth not with a vigorous activity lay out himself for God, and his fellow-professors good. Let me tell you, an unserviceable life will end in an uncomfortable account; when God shall come to account with you: Friend, I gave you a Talent, Matth. 25. where is it? how is it improved? I let you live so many years in the world, what did you do all that time? Redde legiors [...] vare. you did not hurt, but what good did you do? how were parts and gifts traded with zeal towards me, and love towards your bre­thren? you had such an Office, what did you do in it? such an estate what did you do with it? what? nothing? Take that unprofitable servant and cast him into utter darknesse, Matth. 25.30. there shall be weeping and gnashing of teeth. O dreadful and miserable end, for a slothful and unserviceable life.

Fourthly, Let this be a word of reproof to those [Page 33]who serve their own selves, not their own Generation, such as are swallowed up in their own interests, and mind their private concernments, but as for the publick, that may sink, or swim, Acts 18.7. 2 Tim. 3.1.2. they are Gallio's and care not. Paul hath a sad prediction, This know, that in the last daies perilous times shall come, for men shal be lovers of their own selves. (those are perilous times indeed) And he makes a sad complaint; Phil. 2.21. All men seek their own, and not the things of Jesus Christ. Are not these places fulfilled in our daies? what a spirit of selfishnesse is there amongst us? men have now set up a fifth Gospel, and that is, private interest, and this (saith Causine) swallows up all the four Gospels of Jesus Christ. Are we not very busie in building our own houses? but if Ministers speak to us of building the House of God, either we say with them, Hag 1.2. The time is not yet, or with the Emperor, Dus Deorum curae sunto? let God look to Religion himself, if he please. Let me apply that of Jonathan in his Parable (for I find it made use of in this case) The Trees went forth to an­noint a King over them. They go to the Olive, Judg. 9 8 &c. to the Figg-tree, to the Vine; but shal I leave my fatnesse saith the Olive? shal I leave my sweetnesse, saith the Figg-tree? shal I leave my Wine saith the Vine, and go up and down for other Trees? So it is read in the Margents, and so it is in the Hebrew. This is the carriage of ma­ny; go to them, pray lay out your selves for the publick good; What shal I leave my ease saith one; my profits sayes another, my pleasure saith a third, to go up and down for other men, for their benefit? Tabulas, domos, villas vestras, pluris secistis quam rempubli­cum, Sallust. We wil not do it. It was once charg'd upon the Senate of Rome, they minded their own possessions more then the Common-wealth; and may not this be charged upon too many in our times? Magistrates, Ministers, [Page 24]private Christians, all full of self: Not here and there one, or two sick of this disease, but multitudes lye under it; self-seekers swarm, they are like Motesin the Sun, Pittacus. insomuch that (according to the fancy of the old Philosopher) if any should shoot an Arrow a­gainst self-seekers, a thousand to one but he would hit, let him shoot where he wil, our age is so ful of them. I feare (if I be uncharitable I beg your ex­cuse) there are too many of this spirit in this Con­gregation, and you that are so, know, that this self-serving, and self-seeking is a very hainous sin, & a very mischievous sin, especially when it gets into those who are in publick places. What hath set our Re­formation back ten degrees? What hath kept the Child in the Womb so long? Whence is it that our hopes have been so much dashed? I feare this is one reason, men in publick places have had private spirits: And further, know three things wil rise up in judg­ment against you for this sin; 1 The Word; 2 Nay, the poor dumb Creatures.Doth the Bee gather Honey for it self? Doth the Sheep yeild Wool for it self? doth not all Creatures serve the Community? and you all for self? These poor Creatures will witnesse against you: 3 Nay, the very Heathens wil shame you, they hated that sin which you are guilty of; they looked upon themselves as born to serve their Generation, —Toti genitum se credere mun­do. Lucan. spo­ken of Cato. See A. Gell. l. 3. c. 7. of Caedici­us. Valer: Max. l. 5. c. 6. they would willingly lay down their very lives in the service of their Generation: Are not you short of the very Heathens, if you be, tis very sad, and wil be more sad; for they that have lesse then the Heathens vertues shall have more then the Heathens punishments. I have been large in this Use, I shall hasten in the rest.

Having spoke so much upon a publick Spirit, I will in the next place give you some Characters of one that hath such a Spirit, that you may thereby exa­mine your selves, and know what temper you are of.

The first is this, 1. Car. a publick spirited man will serve his generation, even when he cannot serve himselfe by his generation; He is one that will lay out for his genera­tion, when he cannot lay up from his generation; He will not desert his work though he can have no wages for it. Many will seem very diligent for the publick, when their service is gainful as well as painful; but take away the profit they'le do no more. He's a man of a brave Spirit, who whether he hath any thing or nothing, yet this shall not hinder him in the serving his generation, such an one was Nehemiah, when the people were poor for 12 years he served them for nothing, Neh. 5.14, 16. I and my Brethren have not eaten the bread of the Governour. Yea, also I continued in the work of this wall. Though he could not have that allow­ance that was due to him because of the common po­verty, yet he went on in his work.

Secondly, 2. Car. a publick spirited man is very meek and quiet under injuries that are done to himself, but very zealous and passionate under injuries that are done to the publick. You shall observe some men, if they be but a little prejudiced in their own interests, they can­not bear it, there they are full of anger and full of spirit; but let the publick be wronged never so much, that they can easily put up. Saul is much to be commended for the publickness of his Spirit in this particular, under a private affront put upon him hee's silent. But the children of Belial said, 1 Sam. 10.27. how shall this man [Page 26]save us? And they despised him and brought him no pre­sents, but he hold his peace, but when he hears of an affront and wrong done to the people by Nahash the Ammorite, the▪ Text sayes, 1. Sam. 11.6. The Spirit of God came upon Saul when he heard those tidings, and his anger was kind­led greatly.

Thirdly, 3. Car. A publick-spirited man is more sensible of, and doth more lay to heart the miseries of the publick, Isa. 22.4. Jer. 9.1. then his own private sufferings. Doth God lay personal afflictions upon him, he's sensible of them; but is the Nation, the Church in flames, like to be made de­solate by the miseries of warr? oh, this overwhelmes him. Good old Eli hath the sad news brought him of his Sons death, that was a sore affliction; but that he bears: 1. Sam. 4.18. but the tidings of the taking: of the Arke, that he could not bear; that broke neck and heart and all.

Nay, you shall see further; A publick-spirited man is more sensible of the publick miseries, then he is of his own private mercies. There is not so much in the latter to comfort him, as there is in the former to grieve him; Though all be well with him, wealth enough, health enough, comfortable relations, all sweet; yet if the Church or state be like a ship not only toss'd upon troublesome waters, but even ready to sink, this im­bitters all his comforts, and puts a check upon all his joy. Neh 2, 2.3. See this in good Nehemiah, sayes the King to him, why is thy countenance sad, seeing thou art not sick? what hast thou to trouble thee, art not thou in my favour, my cup-bearer, is not thy condition very good? True, but yet hee's sad, why? Why should not my countenance be sad, when the City, the place of my Fathers Sepulchers lie [...]h wast, and the gates thereof are [Page 27]consumed by fire? The publick suffered, therefore Ne­hemiah mourned. So Ʋriah who denied himselfe in his private comforts upon this account; The Arke and Israel and Judah abide in tents, 2 Sam. 11.11. shall I then goe into my house to eat and to drink, and to lie with my wife: as thou livest, and as thy soul liveth, I will not doe this thing. David when he had rest from all his enemies, and was in a very prosperous condition, in which he might have solac'd himself to the utmost, you shall finde this put a damp upon all his enjoyments; 2 Sam. 7.2. I dwell in an house of Cedar, but the Arke of God dwelleth in ourtains.

Fourthly, 4. Car. A publick-spirited man rejoyces in pub­lick good, and more in the publick then in his own pri­vate good. How farre are they from this excellent Spirit, who fret and envie at the good of others. The Angels I sinde thrice rejoycing in the Scriptures, and 'tis alwayes for the good of others, oh ther's the pub­lick Spirit; At the Creation of the world, Job 38.7. when the morning starrs sang together, and all the sons of God shout­ed together for joy. At the Incarnation of Christ. And suddenly there was with the Angel, Luk. 2.13.14. a multitude of the hea­venly Host, praysing God, and saying, Glory to God in the highest, &c. At the conversion of a sinner, There is joy in the presence of the Angels of God, Luk. 15.10. Scias illum plurimis abun­dare virtutibus qui alienas sie amat. Plin. Ep. 17. over one sinner that repenteth. The blessed Angels are not so much concerned in this good as we, and yet they rejoyce at it. But this is not all, A publick-spirit doth more rejoyce in the publick good then in his own private good. This you see in David; Let my hand forget her cunning, and my tongue cleave to the roof of my mouth, Psal. 137.6. if I doe not preferr Jerusalem before my chief joy. The Churches wellfare was the object of Davids highest [Page 28]joy, 'twas not his crown, his victories, his treasures; the weal of Jerusalem (which was a publick good) was his chief joy.

Fifthly, 5. Car. A right publick-spirited man will not stick at danger, if he may bring about publick good. What though I lose my name, my estate, my liberty, my life, if I may but serve my God and my generation, 'tis no matter. Esth. 4.16. I will goe in to the King, and if I perish, I perish, O brave Spirit. Esther knew her danger was great, for this was not according to the Law; she knew how Vashti had been dealt withall before her, she knew that she had many enemies that would ag­gravate this boldness, but all this is nothing to her; to save the lives of the Jews, she will hazzard her own. What mean ye to weep and to break mine heart? (saith S. Paul) For I am ready not to be bound only, Acts 21.13. but also to die at Jerusalem for the name of the Lord Jesus. Come what will come a publick spirited man will serve his generation, though he suffer for it.

Sixthly, 6. Car. A publick-spirited man desires of God ra­ther that which may make him useful, then that which may make him great. You may know what Spirit you are of by what your hearts doe most run out after in prayer. Sayes the selfish man, Lord give me ease, and safety, and wealth; sayes the publick spirited man, Lord give me a heart to serve thee, abilities to serve thee, opportunities to serve thee. Take the instance of Solomon for this; 1 King. 3.9.10. Give thy servant an understanding heart to judge thy people, that I may discern between good and bad, for who is able to judge this thy so great a people? And the speech pleased the Lord, that Solomon had asked this thing. Solomon doth not aske long life nor riches, nor any thing for himselfe, but parts, that he might [Page 29]be useful to his generation; here was a publick-spi­rit, and a spirit very pleasing to God. I say, look to the matter of your prayers, and the end of your prayers, you ask of God such and such gifts, and therefore you ask them, not that you may be proud of them, or applauded for them, but that you may be serviceable with them, her's a choice Spirit.

Seventhly, A publick-spirited man will rejoyce in publick good done, 7. Car. though he himselfe have not the glory of it. Some men are like the Senate of Rome, that would not let Christ have a place amongst their gods, because another would have the honour of it; they do what they can to retard and stop any motion for publick good, if they themselves shall not have the credit of it. Nothing makes their mill to goe but the wind of popular applause. Tis otherwise with the man I am characterizing, if good may be done, though he be not advanced by it, he rejoyces and blesses God for it. The carriage of Paul was excel­lent in this. Some preach Christ even of envie and strife, and some also of good will: What then? Phil. 1.15.16, 17. Notwith­standing every way, whether in pretence or in truth, Christ is preached, and I therein do rejoyce, and will rejoyce; Let the world say, they preach better then I, and so Eclipse my reputation, that's nothing to me; so long as Christ is preached for the salvation of souls, I doe rejoyce and will rejoyce. Gen. 13.8. [...]. Agath. [...] p. 8.

Eighthly, publick-spirited men will pass by private differences and wrongs, rather then indanger the publick: Let there be no strife I pray thee between me and thee, for we be brethren; saith Abrham to Lot. Oh that this spi­rit did but more prevail in our times. But what [Page 30]rancor and bitterness and rage is there even amongst Brethren upon private differences, though hereby the common safety be so much indangered. This is a lamentation, and shall be for a lamentation. Can the marriners fall out amongst themselves, and the ship not be in danger? Should member unnaturally fall upon member, would not the body be destroy­ed? Can saint and saint be at variance and the pub­lick be safe? Let us pray for this publick spirit▪ A selfish spirit hath kindled the flames, a publick spirit must quench them.

The ninth and last Character is very comprehen­sive, 9. Car. the publick spirited man, in all things prefers the common before his own private interest. Let the ballance goe down on my side, if it may rise there; let me be laid low, if it may but goe well with Church and State, 'tis very well. I say, when the private sheaf bowes to the publick, her's a man of a publick Spirit. I am willing to dye (said that famous Bi­shop) if the Church may do well when I am dead and gone. Peream ego modo ille imperet, Moriar ego, mod [...] me mori­ente vigeat Ecclesia. said Agrippina of her son Nero; so here let me be laid as low as may be if Christ may but reign, if the Gospel may be but ad­vanced, if peace may be continued, I have enough. Nehemiah prefers the publick before himself; when the King bids him make his request, doth he aske something for himself? Nehe. 2.4.5. no, his eye is upon generations good. He asks that he may goe and build the Sepulchre of his Fathers. Like that famous Terentius, who peti­tioning to Adrian, that the Orthodox Christians might have liberty of worship by themselves, the Em­perour in great indignation tore his petition in pieces; but bade him aske something for himselfe, and it [Page 31]should be granted; the good man gathers up the pie­ces of his petition again and tells the Emperour, If he could not be heard in the cause of God and of his peo­ple, he would never make request of any thing for him­selfe.

And thus I have described unto you this publick Spirit, and where now shall we finde it? Tis cafie to say what it is, but 'tis hard to say where it is. Take your candle and lanthorne and make the most dili­gent search you can, you will hardly find a man of this temper. Narrow, private spirits abound, but David's, Nehemiah's, Mordecai's, their number is very small. Blessed be God we have some in this Nation, in this City, but would to God we had more.

Use 3 The third Ʋse shall be for Exhortation;and here let me stirr you up to the practice of that which is the duty and the glory of a man; Oh, serve your ge­neration; write after Davids copie in this, be pub­lick blessings in the places where God hath set you, be not slothful and selfish, but of an active and pub­lick Spirit. Selfe is a carnal mans god, his Ʋnity in Trinity, (as one expresse it) Honour, Pleasure, Profit, are the Trinity; selfe is the Unity. Let it not be so to you, crucifie it and keep it down as an enemy, doe not obey it and advance it as a God. Tis the greatest conquest in the world, for a man to overcome himself and his own Interest; Doe you de­vote what ever you are, what ever you have, what ever you can doe, to the good of your generation. I will press this upon 3 sorts.

First,You that are private Christians do you lay out your selves for the publike good: Alas, you'le [Page 32]say what can we do; we that are so mean and incon­siderable in our stations, wherein can we be service­able to our generation? Let me tell you, there's not the meanest Christian that hears me this day but some way or other he may be instrumental to the publick: There is not the least starre but it hath its light; Exod. 35.6. there is not the meanest member in the body, but it hath its use: They that brought but hair to the building of the Temple were serviceable: I will rea­son the case a little with you: many of you, though but private men, yet you have great estates: Why do you not honour the Lord with your substance? Prov. 3.9. Why do you not serve your generation by being charitable? Are there not many naked backs, why do you not clothe them? Are there not many hungry bellies, why do you not feed them? Go to the University, go to the Hospitals, see if there be not there to be found op­portunities and objects for your service: In your civil capacity you may serve your generation. You have friends, acquaintance, relations, children, servants, you may serve your generation there, bring them in to Christ, advance the power of godlinesse amongst them, instruct them in the mysteries of the Gospel; Nurture them up in the fear of God; Eph. 6.4. In your rela­tive capacity you may serve your generation: Again, you have grace, why do you not trade it for God? By your holy conversation you may either convince or convert many, 1 Pet. 3.1.16. Is not this good service? You have a spirit of prayer, Isa. 43.26. You are the Lords remembrancers, like so many Jacobs to wrastle with God and pre­vail with him: By your prayers you may save a Na­tion, and turn away the judgements that are threat­ned; Is not this generation-service? Moses stands in [Page 33]the breach, Psal. 106.23. and saves the people of Israel from de­struction: Even private Christians are the props and pillars of a place, the stay and the staff thereof, how? Isa. 3.1. by their prayers and wrastlings with God. We reade of a German, who was wont as oft as he heard of rumours of wat, to say, I fear it not so long as Lu­ther lives; Luthers prayers would prevent Nationall miseries: You say, you cannot serve your generation, Go and pray for the peace of Jerusalem. Again, Psa. 122.6. you can mourn for publick sins, you can reprove them that go astray, you can encourage the Ministers of the Gospel, you can contend for the truths of God; These and many such things you may do, and thus in your spiritual capacity you may serve your generation: Do but do what you can, and you will do enough; It is not want of power, but want of will that makes many private Christians so unserviceable.

2 Secondly, Let me speak to my self, and to my brethren in the Ministry, let us serve our generation; Shall we call upon others, and not stir our selves? Like the Bell that cals others to Church, but moves not it self? Of all men we Ministers, if we be slug­gish and selfish, are the basest men: An idle, self-seeking Minister, is a flat contradiction to his office: Paul sayes of Timothy, Phil. 2.20: he did naturally care for the state of the Church: and Paul himself sought not his peo­ples good for his advantage, but his peoples good for their own advantage: I sought not yours but you, This is the spirit that becomes us: Is there work to be done? 2 Cor. 12.14. We are to spend and to be spent in the do­ing of it: Chrysostome tels his hearers, He lived only for their profit, 2 Cor. 12.15. and he would refuse no labour if he might be serviceable to them: What though spirits be wast­ed, [Page 34]health prejudiced, strength weakened, we are not propter vitam vivendi perdere finem (as that great Scholar answered his Physicians, D. Reynolds. when they desired him to spare himself, We live to serve, and if we may by all our pains but turn one soul to God, that is worth all our pains. Are there divisions in the Church? we are to labour to heal them, and la­ment them. Vid. Calv. in Ep. ad Arch. Cranmerum. Tragoediae Lu­thēranae mihi ipsi calculo mo­lestiores. Erasm Are the Truths of God opposed? we are to stand up in their defence, with all our might, to put a stop to the inundation of errours. Do Na­tional sins spread and prevail? we are to reprove them, not sparing the greatest of men. I will not enlarge (because this is not so proper in this Assem­bly) We are non nobis sed multorum utilitati nati (as Bucer speaks, Mal. 5.14.) God hath set us as Lights in a publike place, and we are to communicate to others; we must tread in the steppes of our Master, who went about doing good: Act. 10.38. Our generation will not be able to answer well for their contempt of us, but we shall worse be able to answer for our neglect of them.

3 Thirdly, I come to you the Right Honourable Ma­gistrate and Magistrates of this great and famous Ci­ty; Do you especially serve your generation: God hath set you in a publick Orb, You are worth ten thousand such shrubs as we are; You have many Ta­lents in that one of power and authority; Oh im­prove it to the utmost for generation-good. I do not speak to you under this or that quatenus, as rich men, No, but only quatenus Magistrates, We bless God, and are thankfull to you, for your great care, diligence, and faithfulnesse in promoting our good: We reap the fruit of your labours, sit under the [Page 35]shade of your Government with much peace and quietnesse, you have been drawn out in zeal for the strict observation of the Lords Day; Great encou­ragement you have given to the Ministers of the Gospel (which in these times is no small mercy to us) you do appear to punish sin, to execute justice, and I hope the poor Orphans will have cause to blesse you for your securing and improving that livelihood which is left to them: Many Fathers a­dopt their Children, these Children have adopted you to be their Fathers: Shall I go on in your praise? No, I forbear, rather I beseech you go on in service, and yet do more worthily for God and for your ge­neration.

Let me with all humility quicken you to this a­ctive and publick spirit by these few short conside­rations.

1 First, Secure the publick, and the publick will secure you- Is not your private safety wrapt up in the pub­lick? What becomes of the Cabbin if the Ship be lost? The best way to secure the Cabbin, is to se­cure the Ship; So the best way to secure your pri­vate comforts is to secure the publick good.

2 Secondly, You shall not lose by serving your Genera­tion: Act for God and your community, God will blesse you and reward you for it: Quod grave perpendit ex opere leve exi­stimat ex re­muneratione. Greg. Moral. l. 8. c. 7. Hag. 2.19. 2 Sam. 7.13. Ezek. 29.20. 1 Cor. 15. ult. As no man seeks him in vain, so no man shall serve him in vain: From this day will I blesse you: He shall build an house for my Name (there is his service) I will establish his Kingdom for ever (there is his reward) A Nebuchad­nezzar shall do nothing for God but he will requite him for it: Abound in the work of the Lord, your labour in him shall not be in vain.

Thirdly, The remembrance of this will be matter of comfort to you when you come to die: Nehemiah had been active for the good of the people; See how he spreads this before God, Think upon me, my God, for good, Neh. 5. ult. according to all that I have done for this people. Lay out your selves (Right Honourable) in the wayes of service; Service and sincerity in service will unsting death.

4 Fourthly, God hath done great things for you, will you do nothing for him? What you do for the genera­tion you do for God: Hath not God blessed you exceedingly in the things of the world? Are not E­states encreased? Are not comforts providentially heaped upon you? Job 29.3, 6. Doth not the Candle of the Lord shine upon you? You wash your steps in butter, and the rock pours you out rivers of oyle (as Job speaks:) What hath been done to Mordecai for all this? Esth. 6.3. Now you have such opportunities, make some requitall. This is [...] W.

5 But lastly, This will interest you in the hearts of Gods people, and 'tis no small thing to have an interest in the hearts of such; Serve your generation, they will desire your life, they will lament your death; You shall nor die as J [...]horam did, 2 Chro. 21.20 undesired and unlament­ed: Serve your generation, they will prize and ho­nour you, Your Name shall be as precious ointment to them. It is said of Mordecai, He was accepted of the multitude of his Brethren: Esth. 10.3: Why so? Seeking the wealth of his people: Serve your generation, you shall have their prayers; Let them have your labours, and you shall have their prayers; Lord, blesse such a man, and spare his life to us, for he doth much good in his place: I say, you shall have the hearts of the [Page 37]people of God, Jud. 5.9. My heart is toward the Governours of Israel that offered themselves willingly amongst the peo­ple; They are weary of men that seek themselves, and fain would be rid of them, but a usefull man hath their very heart, such a one they love, contend for, could even lay down their lives for him: And therefore upon all these motives, I humbly beseech you, let head, and heart, and hand, and power, and estate, and interest, and all be acted and laid out sin­cerely and faithfully for the good of your generati­on. Titus the Romane Emperour, Amice diom perdidi. [...]. if a day passed him wherein he had not done some good, was wont to say, Friends, I have lost a day, and this day I have not reigned; The Lord give you this active spirit, which will be so much for his glory, our benefit, and your own comfort both in Life and Death.

Ʋse 4 That I may not be over-tedious,one Use more shall shut up all, and that is of Direction; In a few words I will give you some advice in the discharge of this great duty.

Direct. 1 The first is this, In the serving your generation, mainly and chiefly lay out your selves for the Gospel, for the things of Christ, for Religion, For this is the best service you can do to your generation; 1 Chro. 29.2. Davids ser­vice was Temple-service: Laws are good, for they are the bulwarks of property, and the boundaries of the lusts of men; What a Chaos of confusion and cruelty? What a wildernesse of wilde beasts would the world be, was it not for Laws? Liberty is good, for it is one of the sweetest flowers in the Nosegay of our civil happinesse: Peace is good, for as the wreath of the Fagot bindes all the sticks together, so doth this all your comforts, break this in peeces, and all your [Page 38]comforts fall asunder, And therefore stand up in your places for the defence of these things, and do not easily part with that, which cost your Fore-Fathers sweat and bloud: Epaminondas will either dye with or for his buckler; he would either de­fend it, or it should defend him; the Application is obvious. But yet what are these things to the Gospel, to the grand Concernments of Religion? The Gospel is the Glory of a Nation, 1 Sam. 4.21. Florente verbo florent omnia in Ecclesiâ. Luther. 2 Sam. 6.12. the very Nerves and Sinews of a Kingdom, it makes not onely the Church to flourish, but the State also where it is; It brings all blessings along with it, not onely spiri­tuall but temporall too, as the Ark made Obed-E­doms House to prosper; Religion is the Cement, or Bond and [...], &c. Plutarch. Ligament of all Societies; When that is lost no Comforts can make up the losse of it: Phinehas his Daughter hath a Childe, but what is a Childe when the Ark is taken? You may have peace and plenty, and all outward enjoyments, but if the Gospel be removed, call them all Ichabod, for the Glory is departed. 1 Sam. 4.21.22 And therefore in the first place be active and zealous for these things of Christ, Phil. 2.21. that the Gospel may yet be continued, that the Protestant Religion may yet flourish, notwith­standing all the contrivances of J [...]suites amongst us, 2 Sam. 14.19. (for Is not the hand of Joab in all this?) that the Truths of God may prevail, that the Worship of God may be administred in its spiritualnesse and purity, that the Ministers of Christ may have due honour and maintenance, that the Government of Christ may be setled; Government did I say? I did, and doe not recall it, though we live in an Age ve­ry zealous as to the Government of men, very cold [Page 39]as to the Government of Christ: [...]. Plutarch: Sympol. What is the Ship without a Pilot? What is a City without a wall? What is a Vineyard without a Hedge, and what is the Church without a Government? I think no Go­vernment is so bad as no Government, at least wise, Some Oppression is better then Ataxy and absolute Confusion. God shew us the Pattern of his House, Eze. 43.10.11 Quoties est, ut populus aliquis, posteaquam dis­ciplina & re­ligio corruerint, salvus stererit. Zwing. De Provid. that we map all know what is that Forme of Disci­pline which is to be erected. But I digresse, (though the Lord knows not out of any bitternesse of Spirit) I say In the first place, Lay out your selves for these things, this will be to serve your Ge­neration indeed, Nay, the Generations that shall succeed you will reap the Benefit of this Ser­vice; Your Posterity, and Childrens Children will blesse God for such Progenitors; The Advantage of this your activity will remain when you are dead and gone.

Direct. 2 Secondly, Labour to be good your selves, as well as to doe good to your Generation: There is a great dif­ference betwixt a good man, and a good Magistrate, betwixt a Gracious Christian, and a Serviceable Com­mon-wealths-man. There are many that are but bad men as to their inward state, and yet they are good men in their places as to outward Service; God makes use of Gifts sometimes where there is little or no Grace: The Raven was an unclean Creature, 1 Kin. 17.4. and yet God fed the Prophet by it; 1 Kin. 5.10. Hiram was but a Hea­then, yet he sends Timber to the Building of the Temple, And so it is in this case, Gracelesse men are not alwaies Uselesse men, nor Usefull men alwaies Gracious men; God in his over-ruling Providence u­seth many whom he will never save: How many [Page 40]Ministers are eminent in Service, and yet they shall be but Cast-aways: 1 Cor. 9. ult. Oh! that is a terrible and awa­kening thing; How many Magistrates are very a­ctive for good, that God will never own in the mat­ter of Salvation: Many in publick places are but like the Carpenters that built the Ark for others, but were drowned themselves, They doe good to others, but themselves shall perish to all Eternity. And there­fore I beseech you rest not in serviceablenesse for Ge­neration-good, but get Grace in your hearts for your own good: Be upright men as well as usefull men. There are two things in this Chapter where my Text lyes, The Spirit of God sayes of David, He was a man after his own heart, ver. 22. ver. 36. and He served his Generation, That is a blessed thing indeed, and let it be your care, that sincerity towards God, and serviceablenesse for God may go together.

Direct. 3 Thirdly, In all your activeness for publick good, see that you doe all in a right manner. As the object must be right, and the person must be good, so all must be done in a regular manner. What's that? what you doe, do it with zeal, with sincerity, with courage, with perseverance, with humility, I might much in­large upon these heads, but I must not.

First, Doe all with zeal, be not lukewarme, indif­ferent, lazie, slothful in publick concernments, but what ever you finde in your heart to doe, Eccl. 9.10. doe it with all your might; (as Solomon speaks) Jehosaphats heart was lifted up in the way of the Lord. 2 Chro. 17.6. 2 Chro. 31.21. Hezekiah in every work which he began to doe in the service of the house of God &c. He did it with all his heart. Even Artaxerxes commands, whatsoever is commanded by the God of Heaven, Ez [...] 7.23. let it be diligently done for the house of [Page 41]the God of Heaven. what a shame is it to see the common Enemy, so zealous to doe hurt, and we so cold and lukewarme in doing good; that Jesuites should cross sea and land to make one Proselyte, Mat. 23.15. that when we see their zeal in their way, we may well wish as once Agesilaus did of Pharnabazus, Cum talis sis utinam noster esses; That I say these men should be so active, and we so careless and secure? Where is your zeal for God for Christ, for the Gospel? Oh, that zeal and wisdome might goe together. Some have zeal, and no wisdome, and they are too hot; some have wisdome and no zeal, and these are too cold. Zeal with wisdome is like a Diamond set in a ring of gold. When wisdome regulates the zeal, and zeal acts and animates the wisdome; when zeal is the spurre, and wisdome guides the reine, there is much done for publick good. Both these you shall finde in this David, Psal. 78. ult. So he fed them according to the in­tegrity of his heart, and guided them by the skilfulness of his hands.

Secondly, Do all with Sincerity; There must be the sincerity of the Work as well as of the Person. Do ne­ver so much, if you be not sincere in it, 1 Cor. 3.15. your Work shall be burnt, and you shall suffer losse, Others may be the better for it, but you your selves shall not; Do never so little, if it be done in the integrity of your Hearts God will accept of it, and reward you for it: Jacob serves Laban a great many years, but all that while his eye was upon his Rachel, It was not love to Laban but love to Rachel that made him undergoe so much. Many take much pains in Generation-work, but all that while the heart is not right: It is not the publick good that they aime a [...] but something of self, for [Page 42]many serve and advance Self by serving the Publick: What brave things would Absalom doe if he was upon the Throne, 2 Sam. 15.4. and all this was but to make him­self more popular: We have too many such popula­ris aurae vilia mancipia (as Hierome speaks, Ep▪ cd Julian.) I speak to Magistrates, to Ministers, to all, Let Sincerity runne through the Veine of all your Service, and that thus, Doe all from Love, according to the Word, for the Glory of God; For three things make up this Sincerity, Aright Principle, A right Rule, A right End. When Love is the Principle, the Word the Rule, the Glory of God the End, here is Sinceri­ty. The Truth is, The Hypocrite doth but make use of God, and God doth but make use of him. He doth but make use of God, for though he looks and pretends to Gods Glory, yet he rows another way; And God doth but make use of him, for he hath nothing within him to incline him to any Service, onely God overrules him, and so makes use of him: Well, be sincere, that when you shall be laid open at the great day, 1 Cor. 3.14. Rom. 2. ult. your work may abide, and your praise may be, not of men but of God.

Thirdly, Serve your Generation with Courage, Goe on through difficulties and dangers with undaunted Resolution. Doe men scoffe and reproach you? Care not for it. Nehemiah is not discouraged at the scoffes and taunts of Tobiah and Sanballat. It is no new thing for Dogges to barke at the Horse that goes apace. Active men shall have many to snarle at them, but so long as they act for the good of others, it is nothing. May be Estate, Liberty, nay, Life it self may be in danger, Esth. 4.16. yet hold on. If I perish, I pe­rish, (said that Heroicall Spirit;) Can you Sacri­fico [Page 43]your Lives better then for the Cause of God, and the Publick Good? [...]: I would to God it might be so, said Basil; Whatever you lose here, Matth. 10.30. will not Christs Hundred-fold make up all to you?

Fourthly, Persevere in your activity for Publick good; Many are like your Bells, that strike very fast till they be raised, and then but very seldome: Many Magistrates and Ministers are very diligent and se­dulous till they have got a Name, and are up in the esteems of the world, and then they can put their hands in their bosomes, and do as little as who doth the least. This is base; We must hold out with an even pace in our Service: Indefatigableness and Perseverance is the Crowne of all: If any man draw back, my soul shall take no pleasure in him. Heb. 10.38. Be not wea­ry in well-doing, ye shall reap if you faint not. He that endureth to the end, he shall be saved. Gal. 6.9. Matth. 10.22. If the house be not covered all over, and the tiles well joyned toge­ther, the rain will come in. Benefacta benefactis per­tegito, ne perpluat, (saith Plautus.) If there be gaps and flaws in your good service, censures will get in, and to be sure the wrath of God will get in, and fall upon you: Oh, Mar. 9.50. be not like Salt that hath lost its sa­vour.

Fifthly, Doe all humbly; And that in two things: Fetch all your strength from God, Ascribe the Glory of all to God: Enter upon all things by Prayer; Shut up all by Praise. Nehemiah in order to publick Service, first prayes, So I prayed to the God of Heaven. Paul ascribes all to God by praise, Neh. 2.4. 1 Cor. 15.10. I laboured more a­bundantly then they all, yet not I, but the Grace of God which was with me. Never set about any thing in your [Page 44]own strength, Luk. 17.10. Valdè perfecto­rum est, sic o­stenso opere glo­ria a authoris quaerere, ut de illatâ laude priva [...]â nesci­ant gaudere. Gregor. Go to God for Wisdome, Directi­on, &c. When it is done never ascribe any thing to your own parts; And when you have done all, say, You are unprofitable. The Ear that is full of Corn, and the Bough that is loaden with Fruit, bowes down to­wards the Earth. The most serviceable are the most humble; They that do most, think they do least; and this is a rare thing to see men high in service and low in spirit.

Direct. 4 Fourthly, Serve your Generation By your Example as well as by your Power; Men live more by the Exam­ples of others then by the Precepts of God, not squa­ring their actions by quà eundum but quà itur, not by what ought to be done, but by what is done; espe­cially the examples of such as are great, have a great influence upon them. A wry neck in Neroes Court was the mode, because he himself was wry­necked. Facore reclè cives suos princeps opti­mus faciendo docet, cumque­sit imperio magnus, exem­plo major est. Vellei. Pater. Tit. 2.7. You that are Magistrates, Let me humbly tell you, Good Laws without good Examples will do but little good. Would you have the Sabbath observed strictly, see you doe not prophane it at home. You cannot better serve your Genera­tion then by being Patternes of Good Works unto them.

Direct. 5 Fifthly, Serve your Generation, but Doe not neg­lect work at home: One Duty must not justle out an­other. You have your Callings minde them. You have Relations, provide for them, for he that pro­vides not for his owne, hath denyed the Faith, and (quoad hoc) is worse then an Infidell: Aquinas. 1. Tim. 5.8. You have Salvation-work to minde; Serve your owne Gene­ration, but in the first place Work out your own Sal­vation with fear and trembling. phil. 2.12. You are to be lay­ing [Page 45]up as well as laying out, Magis mi­hi me de­beo quam homini­bus caeteris, quamvis Deo magis quam mihi. August. Retract. l. 1. c. 8. And indeed upon these two things as upon two Poles all Religion turns, Doing good, and getting good.

Direct. 6 Sixthly, In all Service look to your Call, other­wise you will be but Busie-bodies and Intruders upon those things which doe not concerne you. 1 Pet. 4.15. Vid. Bez. in Phil. 2.4. Your Service must be regular, otherwise it will End onely in scandall to the Gospel, and in Judge­ment upon your selves. Uzzah got nothing by lay­ing his hands upon the Ark, when he had no Call to it.

Direct. 7 Seventhly, In serving your Generation, keep to that great rule of the Scripture, Do not do evil that good may come of it; Will you lye for God, Job 13.7. and speak falsly for him?

Direct. 8 Eighthly, Serve your Generation, but do not comply with your Generation in that which is evil. This is to serve the Times, not your Generation; In bad times, In bad places, be you as Lots; and when you can doe no good to your generation, let your generation do no hurt to you.

Direct. 9 Ninthly, In the carrying on of Gods Providentiall will, doe not swerve from Gods Preceptive Will, for it is not Providence but the Word that is your Rule, Providence without the Word is doubtfull, but Providence against the Word is dangerous.

Direct. 10 Lastly, That you may thus serve your Generati­on, Mortifie Self. get large Affections: Great Ser­vice in the Life, 1 Chr. 29.3. begins with large Affections in the Heart.

These things I thought to have insisted upon more fully, but I see the work grows to too great a bulk, therefore I break off. The Lord blesse this Sermon to all that heard it, to all that shall reade it, that we may be all men of Davids Spirit, Serving our Genera­tion, that having so done, we may with comfort fall asleep.