Saint PAUL'S POLITIQVES, OR, A Sermon against NEUTRALITY;  
PREACHED At Margaret's Westminster, on the LORDSDAY Decemb. 13. 1644. Divers of the Honourable House of Commons being present.  
By Laurence Palmer, Rector of the Mediety of Gedling, in the County of Nottingham, And Captain of a Troop of horse raised for the service of the King and Parliament.  Exod. 32.26, 27. 
Moses stood in the gate of the Camp, and said, who is on the Lord's side? Let him come unto me. And all the sons of Levi gathered themselves together unto him.  
And he said unto them. Thus saith the Lord God of Israel. Put every man his sword by his side, etc.  
Imprimatur,  
Charles Herle.  
London Printed for Robert White, 1644.   

To the Right Worshipful Gilbert Millington Esquire, one of the Members of the Honourable House of Commons.  
Worthy Sir,  
NExt to the glory of God, the main white at which all actions ought to be leveled: I have ever held the care of preserving, advancing, and promoting the common good, the welfare of Church and State, is most noble, necessary, and best beseeming a Christian. A thing acknowledged by most, but practised by few, I had almost said none, and if I had, the Apostle would have borne me out, Phil. 2.21. All seek their own, and none the things of Jesus Christ.  
Truly it hath been matter of no small grief, and trouble unto me of late, to behold and take notice of the strange declination, and degeneration of men's spirits (to speak nothing of the Epidemical disease of cursed Neutrality, long since spread through the whole Kingdom) the lukewarm, heartless, indifferensie, the palpable partiality, the gross dissimulation and hypocrisy of those, who pretend wholly the common cause, and intent nothing but their private ends, discover themselves every where too apparently, in these times of the Church and Kingdom's greatest calamity. A clearer proof whereof we cannot have, then daily experience, for who sees not how many of those, who with much zeal and impetuous violence, were all for the public, whilst pay and profit, honour, and applause, good success and victory attended the cause of God, but when it and those were parted, how shamefully have they deserted it in the open field. The more than certainly to be admired, and for ever honoured, are those, who continue constant in the public service, and will not leave the cause, no not when that seems to leave them, and theirs, to the merciless fury of the enemy; Who are so far from cooling by disasters, that they are but as the frost in winter, to the fire, which serve to intent their heat and resolution; Of which number, Sir, the Town and County that chose and sent you hither, esteem you to be; Who, of all that were chosen throughout the whole County of Nottingham, only stand for the welfare both of it and the whole Kingdom. The Lord who hath hitherto graciously kept up your Spirit; Will I doubt not, bless and prosper you, and at last crown your faithfulness, and unwearied constancy.  
It was your request, and the importunity of divers Friends caused me to preach this Sermon; But the sending of it to public view, was by the earnest solicitations, and undeniable entreaty of many, both Friends and Strangers; yet not without your consent and approbation; And indeed the rather do I full fill their desire, and present it to you because it is well known to all that know you, that your practice is a lively expression of what I preached, which I wish for the imitation and encouragement of others, may be as public as this paper; my discourse shows what in these times, should be done, your example and practice lets the world see what is, and may be done.  
Another necessity also is laid upon me, to commit this short and unpolished Sermon to the Press. Divers that heard it preached, professed they were much affected with it, and told me, that it awakened and roused up some, that were grown cold, and indifferent, to zealous resolution, to set upon the work of the Lord with more diligence, and therefore they conceive, that if the preaching, much more the printing might be of singular use in these cold declining times. Now if I had refused herein to satisfy them; My mouth would have been stopped with this Dilemma and unanswerable argument. That seeing my Theme and whole discourse, tends wholly to invite and urge all sorts within their spheres to be as serviceable as may be, for the promoting of the public; If the printing may conduce more to this end, than the preaching, there would have been a manifest jar betwixt my preaching and practice, if I had denied. Well, the blessing of God go with it, and make it effectual for the encouraging of the faithful and constant, the inciting and awakening the drowsy and indifferent, the shaming of the Neuter, and the discovery of the hypocrite. Sir, This is the prayer of him, who in what he is able desires ever  
To serve you, and the public, Laurence Palmer.   

Saint Paul's POLITICS: Or, A Sermon against Neutrality, delivered at Margaret's Westminster, upon  PHIL. 2.4. 
Look not every one on his own things, but every man also on the things of others.  
NOt to tyre your patience with any curious division, either of the Epistle in general, or of this Chapter in particular: nor with any tedious coherence of these words, with those which have gone before. Be pleased to take notice, that the Apostle in this Chapter from the first verse to the 12. doth exhort the Philippians to unity and agreement; he lays down the means how to attain it, namely by humbleness of mind after the example of Jesus Christ, ver. 1.2, 3, 5, etc. Now because my Text is (as it were) interwoven with this Argument. I desire you to observe, something from the Apostles method.  
Doct. That pride of Spirit is the ground of strife and contention.  
So far as a man is proud, he is contentious.  
It is a Doctrine from the grnerall, I will be very brief in the handling of it. It is confirmed,  
Prov. 13.10. Only by pride comes contention.  
Example, In the Apostles of Christ, Luk. 22.24. When once they began to seek for priority of place, by and by they were at odds.  
Use. 1 For information, To let us see the true cause of all the contentions in the world; either in Church or State, either public or private, to arise only from Pride. The sin of this age is Pride, and the Pride of this age is intolerable. These be Saint Paul's Tempora novissima, the Winter of the world: Wherein pride and contentions do daily meet each other. 2 Tim. 3.12.  
In the Church; the pride of sin carries them so far, as that they would all be Apostles, they would all be Prophets, and teachers, Docerent antequam didicerunt.  
That Arius may maintain his damnable error, Anno 358. since revived, says, that God did reveal it to him: and Montanus called himself Paracletum, or the holy Ghost. Here is pride with a witness, now what contentions did arise from hence, the history of Theodoret, and others set forth. I suppose, it may be truly affirmed, that it is nothing but Pride and self conceitedness, that make so many become Separatists, from whence ariseth so many hot contentions in these days.  
In the State or Commonwealth, pride is the cause of all Contentions. The servant would be as his Master, the peasant as the Prince, the Cobbler as the Courtier, Currus sequitur Curiam, and hereby all things are brought into confusion. What is the ground of disaffection amongst Ministers? Dislike and jarring amongst Commanders? Falling out amongst soldiers? scolding amongst Neighbours? but only pride, not having learned this of the Apostle ver. 3. Let nothing be done through strife or vain glory, but in lowliness of mind, let each esteem other better than themselves. And therefore  
I besecch you be persuaded to take heed of this tympany of Pride, that contentions may cease: God will pull down the mighty from their seat, but he will exalt the humble and meek: he will feed the hungry with good things, but the rich be will send empty away. Pride will have a fall, a great pride will have a greatfal.  
Herod by his Pride fell from a throne of gold, to be eaten of Lice, a great fall! Nabuchadnezzar by his Pride fell from the State of a King to the quality of a beast, and became like an Ox that eateth grass: Adam fell from innocency to mortality: And yet see a greater fall than all these; By Pride the Angels fell from heaven to hell, from felicity to misery, are now reserved in chains under darkness to the judgement of the great day, Judas ver. 6. And therefore take heed of it. And that our contentions, the fruits of our Pride may determine.  

1. Pass by an offence, it is a wise man's glory, Prov. 19.11. And it is St. Paul's command, Col. 3.13.  
2. Forget an injury, Leu. 19.18. It is storied of Photion in Plutarch, that being railed upon in the night by a sort of base fellows, he gave his man order to light them home. And of julius Caesar it is reported, that nihil praeter injurias oblivisci solebat: he was never wont to forget any thing but injuries.  
3. Part with some of your right, so did Abraham for quietness sake, when he was to deal with his kinsman Lot, Gen. 13.8, 9 and Paul with Philemon. In that Epistle to Philemon ver. 8, 9  
4. Be ready to requite good for evil to such as have done us wrong, Prov. 25.21, 22. and Rom. 12.20.   
These things might be enlarged, but it is a doctrine from the general. I therefore pass it, and come more particularly to the words of the Text.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
Look not every one on his, etc.  
I may fitly style my Text, St. Paul's Politics. In which we have:  

1. His little care for his own private; Look not, etc.  
2. His great care of the public: But every one, etc.   
I know the words will admit of a subdivision, but I cannot have time to prosecute these generals so fully as I can desire.  
The words are very plain, not any thing difficult in them, unless you inquire what it is to look upon. The original word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circumspicio, whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Meta, Scopus ad quem sagittarii collimant & tela sua dirigunt: The mark at which Archers aim, and direct all their Arrows. So that when the Apostle saith, Look not every one, &c, It is all one as if he had said thus, (My bloved Philippians) as you desire to approve yourselves followers of Christ, and desirous of true Peace; It is your duty, not so much to propose your own private commodity to yourselves in your undertake, at the scope and end of your actions: but your care and aim should be at, and for the welfare of others.  
Hence the Doctrine,  
Doct. It is the duty of all Christians to have respect unto, and carefully to look after the good of the public, as well, yea rather than their own private and particular.  
Care must be had for every man's private, for he that doth not take care of his own, and especially those of his own house, hath denied the faith, 
1 Tim. 5.8.  and is worse than an Infidel: But this care must not justle out the care of the public; Nay rather, Cedunt privata publicis. But for proof of the point so 1 Cor. 10.24. Let no man seek his own, but every man another's wealth. In 2 Cor. 11.28, 29. so a plain proof, Besides those things that are without, that which cometh upon me daily, the care of all Churches, v. 29. Who is weak, and I am not weak? Who is offended, and I burn not? In which place you may observe, how that holy sympathy that Saint Paul had towards the State of the Church of God in general, begat in him a care of all Churches; and that in respect of his outward and inward carriage towards them, for he saith, Beside the things that are without, etc.  
It is his command to the Galatians 6.10. Do good unto all.  
Examp. We have divers examples that do clearly illustrate this.  
Faith, first, Abraham the father of the faithful, Gen. 14.14. Abraham no doubt might have lived in his own house, and defended that; or he might have complied with Chedorlaomar, and with Amraphel, etc. (Who would have been glad if he would have sat still) But Abraham is a man of a more public spirit, he scorns any compliance with such cursed enemies of God, and his cause hates neutrality, and therefore musters up, and marches out with his own hushold servants, 318. and doth great service for the Church of God.  
Remember the example of holy Moses: You may read what great offers God made him, what great good God would do for him in his own particular: But when Moses looks on the misery was likely to come on the people of God, by that his preferment, he modestly, and absolutely refuseth the same at God's hands. You may see it Exod. 32.9, 10, 11. etc.  
Look on the example of Nehemiah, What place of employment he had in respect of his own particular, you may guess by that, Nehe. 1. ver. last, he was the King's Cupbearer, and yet he is very sad and discontented, v. 4. the reason of it, is the consideration of the deplored State of the people of God, for some had told him, that the remnant that were left of the Captivity, were in great affliction, and reproach; the wall of jerusalem was broken down, and the gates thereof were burnt with fire, ver. 4. upon this see the good man's spirit; The King observing his discontent, and finding the reason of it, gives him a Commission to be Governor of jerusalem; Well, when he comes there and hath his power in his hand, doth he seek himself too much, his own Coffers, to prefer his own friends? or is his care to advance the public? I wish all Governors and others, would read his story, and follow his example. Neh. 5. from the 14. ver. to the end of the Chapter.  
One instance more which may seem to suit with the conditions of the greatest Ladies or other women here present, and it is of Heroic Queen Hester, She might have been quiet and contented with the King's favour, being assured that Hamans' bloody policy against the Jews, could not have plucked her from the King's bosom; seeing she was such a one as the King delighted in: But alas her people, the people of God, were in great distress and perplexity, which makes her she cannot be quiet, and thereupon puts forth herself to do service for the public, Hest. 4.15, 16.  
Reasons. The first reason or ground of this Doctrine, may be taken from common nature, or natural relation we stand in: for even nature itself hath indebted every man to his Nieghbour one to another, Non nobis solum nati sumus, etc.  
The second reason taken from our spiritual relation, in which we all stand bound: And here the rule is, that spiritual relations tie men more close one to another, then natural relations do or can; This special relation, stands in a fourfold respect.  

1. Of God the Common father of us all.  
2. Of Christ our head and elder brother.  
3. Of the Church, the Common Mother to us all.  
4. One of another, as partaking all of the same common spiritual Ordinances, &c,   
And therefore reason why not any of us should chief seek his own, but very man also the things of others.  
3. The third reason drawn from the end of our redemption. That grace of God that bringeth salvation, will teach us to deny ungodliness, and worldly lusts, and to live soberly, righteously, and godly, in the present evil world, Tit. 2.11, 12. As we must live soberly in respect of ourselves, godly in respect of God: so we must live righteouslytowards others, profitably in respect of the public, every noble spirit labouring to preserve, maintain, & bring honour to his own family.  
The 4. Reason drawn from that private interest, every man hath in the public. It was so to the Jews when they were in Babylon, jerem. 29.7. they were to pray for the peace of the City, whither they were carried captive, because in the peace thereof they should have peace.  
Uses. The uses of the point shall be first, for information, 2. For Reprehension. 3. Exhortation. 4. For Consolation. If this be a truth, that it is a duty that lies upon all Christians to have respect unto, and carefully to work after the good of the public, aswell, yea rather than their own private and particular. Then,  
1. It may serve to let us see that the actions of many men who neglecting their own things, and wholly look after the things of others are warrantable; And that such men as aim more at the public than their own private, are not to be condemned. I remember what Vriah said to David 2 Sam. 11.11. The Ark, and Israel, and judah, are in tents: and my Lord joab, and the servants of my Lord are in the field, and shall I then go 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 do this thing, I cannot find Vriah any where condemned for this his resolution; Nay the spirit of God doth give a very large encomium of such a public spirit, as you may see judg. 5.9. It is the speech of Deborah concerning the volunteers in the service of the Church and State. My heart is towards the Governors of Israel, that offered themselves willingly: Bless ye the Lord. And Saint Paul in this Chapter ver. 29, 30. speaking of Epaphroditus a faithful Minister, commands the Philippians to receive such in the Lord, and to hold such in reputation. Because for the work of Christ, he was nigh to death, not regarding his life to supply your lack, of service. And therefore surely men of such public spirits, should not be disheartened with any tediousness, or burdensomeness in the work, nor discontented by such as have employed and called them forth for the service; It is an employment very warrantable and agreeable to Christianity.  
Use 2 And therefore Secondly it may serve as a use of just reproof and terror: unto all those that sing this song, Vnusquisque sibi, Every man for himself, and God for us all. No my Brethren, I beseech you know, that where every man is for himself, the Devil will be for all, for consider you sin. 1. Against the Law of Nature, 2. Against spiritual relations. 3. Against the end of our Redemption: 4. Against the public.  
And yet alas, how many be there, that let a Kingdom sink or swim, so they may be in peace at home, they matter not.  
Such as daily send out Scours, and lie Perdue, to discover which is the stronger side, and then they will show themselves just like Isachar, Gen. 49.14, 15. They are strong Asses, couching down between two burdens, seeing rest to be good, and the land pleasant, they are contented to bow their shoulders to bear, and so become servants unto tribute.  
Or else, Secondly, they are like the men of Laish, judges 18.7. Careless, quiet, and secure, they sit (it may be under their own Vine, etc.  
Or: Thirdly, that which is worse, they jeer and scoff at such as have spent themselves, and estates to maintain the public, and (it may be) to preserve their private, and particular estates; just as the men of Succoth and Penuel dealt with Gideon, Judg. 8.5, 6.  
And Fourthly, that which is yet more intolerable baseness, in the spirits of some, who having chosen men of parts and abilities, for the public service: And having sent them from their Countries, their wives, and children, and estates, dear to them: who have been employed, and faithfully discharged the greatest places for the Towns or Counties where they lived, shall be not only shamefully deserted, but likewise maligned; scoffed at hated, and opposed by scornful men, who bring the City into a snare, Prov. 29.8. and these not our professed enemies: but such as pretend themselves to be for the same Cause. But I wish sad experience had not taught me at this time to speak so much.  
To these, if any here present, I shall humbly desire to commend these few considerations.  
1. Let them consider that they lie under a most heavy curse, judges 5.23. Curse ye Meroz (said the Angel of the Lord) Curse ye bitterly the inhabitants thereof: Why, Alas what hath Me●oz done? She came not to the help of the Lord, to the help of the Lord against the mighty, Meroz is not in Arms against the Lord, yet curse ye Meroz. These Citizens of Meroz delighted more in the bleating of sheep, in the lowing of their oxen, to enjoy their own at home, then to engage themselves, or their estates for the public: They would willingly sleep in a whole skin: therefore Curse ye Meroz: I beseech you take notice of the wretched state of a cursed Neuter: set out,  
1. The curse of the Church lies on him: Curse ye Meroz.  
2. The Curse of God lies on him said the Angel of the Lord; and then the bitterness of the Curse; Indefinenter maledicite, or omnio maledicite, Curse ye bitterly: So that this cannot but prove terrible to all those that will not be persuaded, out of respect to their own base private ends, and aims, to labour for the upholding of the public.  
2. I wish that they would consider that in this very neglect of the public, they are enemies to their own private and particular. The state of the Kingdom is called Respublica, the Common wealth: In which every private and particular man hath his interest: And therefore, in whatsoever thou, or I shall neglect the public, we do therein neglect our own private and particular.  
3. Let them consider, that herein they sin even against Christ himself. I make it a sin against the Gospel, Christ hath said it, Mat. 12.30. He that is not with me is against me, and he that gathereth not with me scattereth abroad: All the world is divided into two squadrons: Those that are ashamed of Christ here, Christ will be ashamed of them hereafter, Mark. 8. last, Whosoever therefore shall be ashamed, etc.  
4. Let them consider that for the most part none are worst dealt with, than your halting Neuters, men of such base and private spirits: That we (that are employed abroad in the service of the Kingdom) see it by experience, that both sides fall upon them, and neither side will protect them: Memorable is that story, judges 8.5, 6. etc. It was thus, Gideon desires food of the men of Succoth for his faint and weary Soldiers, they deny it him, and not only so, but jeer him; Why say they, Are the hands of Zeba, and Zalmunna now in thy hands, that we should give bread unto thine Army? Their meaning is this, if thou hadst conquered Zeba and Zalmunna, than we would join with thee, but until then, it cannot be safe for us, lest they should fall upon us: What is the issue of this Neutrality? I pray see Gideon falling upon them the Princes of Zeba and Zalmunna not able or desirous to relieve and secure them, ver. 15, 16, 17.  
So that these things considered, I hope you will in time be affrighted out of your cursed Neutrality and base privateness of Spirits.  
Use. 2 And therefore Thirdly, it may serve by way of Exhortation, to persuade us to two things.  
1. That you would think well of men of public spirits.  
2. That you would labour to get public spirits yourselves: for first, if it be our duties to have respect unto, and carefully to look after the good of of the public; as well, yea rather, than our own private or particular: Then I humbly beseech you all, let men of public spirits be precious in your esteem, and do not think they go beyond their bounds, when you see them enter upon such actions for the public, as it may be, do entrench upon some men's private, and particular: (you know) when the Town is on fire, every man hath leave to run into his neighbour's house to break open Chests, to throw out Trunks, to save what goods he can. Something (questionless) may be done when the Kingdom, the State, the Church, is all in a combustion for the safety of the public, which at other times may be more than questionable.  
Object. Yea, but if some men had not been so busy in public affairs: We might have enjoyed Peace till this day?  
Answ. I answer first, by way of conclusion; had not Shadrach, Meshach, and Abednego withstood the Idolatrous decree of King Nabuchadnezzar, Dan. 3. All the people of the land had been bound to have fallen down and worshipped his golden Image. Had it not been for Daniel, who stood up for the priority of God's worship; there had been no prayer made, but what others should put into their mouths: I confess if there had not been some such Shadraches, etc. some such daniel's in our Kingdom, we might have had peace, but I fear little or no holiness would have been left amongst us.  
But 2. I answer, and deny the objection, for that in these miserable, sad, and distracted differences, we are not the Plaintiffs, we are defendants, only I beseech you read, Gen. 26.18. etc. There is a contention falls out between the Philistines, the inhabitants of Gerar, and Isaac, and it is about wells of water which Abraham (Isaac's father) had digged; the men of Gerar will have the Wells, Isaac will not so part with his right; Now if the contention becomes very hot, I pray consider who is in fault? I know you can easily apply these to our present condition: And I desire you would let us not part with those wells of water, those liberties, and Privileges, which our fathers purchased for us, to the Philistines, but let it cost them something: And therefore notwithstanding this objection, I shall again, and again entreat you to have a high esteem of all those public spirits, that either are, or have been faithfully employed in, and for the Parliament.  
Especially now at this time, seeing they have voted themselves out of all their places of honour, and profit, that they more freely attend the business of the Kingdom to be agitated in the houses. And for that; First, their employment is for the Church: It is Church work they are about, to cast out all manner of Superstitions, and superstructions; and to establish a pure worship and service of God.  
And secondly, their employment is for the State, it is for your lives, and Liberties, it is for your Rights and Privileges: to bring to condign and deserved punishment, all those that have hatched and acted evil against you, And shall we think or speak evil of these? Nay,  
2. Rather, I beseech you in the second place, be exhorted, and persuaded every one of you to labour for public Spirits yourselves: You see it is your duties: I might urge many Arguments, or motives hereunto.  
Argu. 1 It is the next way to ennoble yourselves. It makes you all Princes, Psal. 47. ult. Our Translation reads it. The Princes of the people are gathered together, even the people of the God of Abraham: The Margin out of the Hebrew reads it, The voluntary of the people are gathered unto the people of the God of Abraham. Note that those who voluntarily offer themselves, to assist the people of the God of Abraham, are styled Princes: It was the voluntary offering themselves did ennoble Zebulun and Nephtali, judges 5.18.  
I beseech you consider it is the end of all our natural abilities: Partim patria, partim parents, etc. There is no creature that is made for itself, none acts for itself, none lives to itself. The sheep, the Bees, the Birds, the Beasts, pay tribute of their labour to man: Sic vos non vobis, etc.  
It is very profitable to a man's self, for whatsoever thou, or I, or any man or woman shall adventure in the public Cause: we do thereby secure, and improve not only that part of our estates, but also in all probability, all the rest of our private interests.  
Me thinks, if I were to reason the case with some men of private spirits, My question should be, what interest can any man have, or promise himself in his private or particular, when the public is lost? Every man's Cabin in the ship consisting in the safety of the ship. If the ship sink, what is become of any man's particular cabin? I remember what jeremy said to Baruch, Jere. 45.4, 5. The Lord faith thus, Behold, that which I have built I will break down, and that which I have planted I will pluck up, even this whole land; And seekest thou great things for thyself? seek them not. And I wish it may be spoken to all the nation: God is breaking down, God is plucking up, I entreat you then let none of us be seeking great things for ourselves.  
Consider that as this is very honourable in a man's life, as who can remember Abraham, Moses and Nehemiah, and Hester? But he hath precious thoughts of them? so it cannot but afford a man much comfort when he shall come to die, and all other Comforts in respect of worldly things fail him, and forsake him; See this in Hezekiah a great Statesman Isay. 38. Remember (now) O Lord I beseech thee how I have walked, etc. And in Nehemiah a great Governor, in the forequoted Neh. 5. where after he had remembered what great care he had of the public, and how he had spent his strength and estate in the service thereof, he concludes with this; Think upon me my God, for good, according to all that I have done for this people. And in this sense I suppose Saint Paul may be understood, 2 Corin. 1.12. For our rejoicing is this, the testimony of our Conscience, that in simplicity and godly sincerity, not in fleshly wisdom, but by the grace of God, we have had our conversation in the world, but more abundantly to you-wards. Where amongst other Characters, of a conversation that can afford comfort and rejoicing to a man's conscience, this is one, that he hath been beneficial to others. So that all these considerations laid together, I hope there are many will be persuaded to labour for more public spirits for the cause of God then hitherto they have had.  
Quest. But how shall a man get this public spiritedness, which is a duty so necessary?  
Answ. If we will be so indeed, take these four directions.  
Direct. 1 We must needs become good men, before ever we can be truly public spirited men. Naturally a man is his own Alpha and Omega. Nemo sapit qui sibi non sapit, is a proverb in nature. It is nothing but grace in the soul, that doth enlarge both the heart and hand to seek, or do good to others, it were easy to prove it, both by the examples of all those good Statesmen, formerly mentioned, Abraham, Moses, Nehemiah, Hezekiah, etc. and show what good men they were, and also by the examples of all those Kings and Counsellors that have brought ruin on their States and Kingdoms, Jeroboam, Manasses, etc. and show what wicked men they were, the Apostle Paul doth hint such a thing to us. 1 Thessalonians 2.8. and Act. 4.34, 35. Well then, so long as we or any other employed for the public, continue Drunkards, Swearers, Adulterers, Hypocrites. It is impossible we can be truly public spirited.  
We must study the Art of self denial; if ever we mean to be men of public spirits; self-love will never carry any man beyond himself. If any man will come after me (saith Christ) let him deny himself, etc. No coming after Christ, no serving of the public, but by self-denial: hence the Apostle 2 Tim. 3.2, 3. joins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self-lovers, and men without natural affections together. Let us seriously lay our hands on our hearts, and see what selfishness there is in any our actions,  
If we would truly seek the good of others, we must walk regularly; not according to our own sense and opinion. In a storm, when the ship is like to be cast away, every passenger must not turn Pilot. In a disease of the body (if we regard our own health,) we will not willingly commit ourselves to every unskilful, and illiterate Mountebank. judicium regni est certa vivendi regula. The Parliament is the rule of right reason to a nation. Let every man be a Reformer, but let it be of himself; not of those that are set in place and power, to reform things that are amiss both in Church and State. Let us follow, not go before the authority set over us.  
In this we must do things with all our might, Eccles. 9.10. Whatsoever thou findest to do, do it with all thy might, Hoc age, make the public thy business. Many both in Church, and Common wealth will be found to do much mischief, by doing little good: by keeping men more active than themselves out of their places; I suppose it to be true in some Ministers, in some Magistrates, in many Parliament men, and in some Commanders. If therefore we will be men of public spirits indeed; let us in managing of the public, act ad ultimum vicium, to our utmost power, and abilities. Let not any of us be as so many Ciphers that serve for nothing else but to fill upon the room, and to make up the number.  
If these things were rightly practised, there would not be so many that would seek their own things, and not the things of others. But now lest any man should be disheartened, I shall conclude all with a word of comfort and encouragement to all those that are public spirited men indeed.  
Use. 4 To all those that have neglected their own particulars, in reference to the public, I shall desire to speak thus much. It may be the Church or State may miscarry in these sad calamities, comfort yourselves, it shall not be laid to your charge, you may read Ezech. 9.4. That those who did mourn for the abominations that were committed in the land, had a mark set upon their foreheads, to the end that when the destroyer did pass through the land, they might be spared. There be two things in a common calamity, there is a common destruction, and a common distraction, or as it is Deut. 32.25. there is the sword without, and the terror within. I cannot promise any, the best man in the world freedom from the common destruction, or the sword without. But this I dare promise you, because God hath promised it, Isa. 43.2, 3. that you shall be freed from the common distraction, from fear within: Besides, this argues truth of Christianity: when we seek not every one his own things, but every one also the things of others.  
FINIS.