THE GOOD MAN A PUBLIC GOOD, 

1. PASSIVELY,  
2. ACTIVELY.    
As it was Manifested in a Sermon preached to the Honourable House of COMMONS, at the late Solemn Fast: January 31. 1643.  
By DANIEL CAWDREY. Minister of the Gospel at Great Billing in Northamptonshire, and one of the Assembly of DIVINES.  
2. Cor. 12.15. I will very gladly spend and be spent for you, though the more abundantly I love you, the less I am loved.  
John 10.11.12. The Good Shepherd giveth his life for the Sheep: But he that is an hireling and not the Shepherd, whose own the Sheep are not, seethe the wolf coming, and leaves the Sheep, and fleeth because he is an hireling, and careth not for the Sheep.  
LONDON, Printed by Tho. Harper, for Charles Greene, and P. W. 1643.   

To the Honourable House of Commons, Assembled in PARLIAMENT.  
Honourable, and ever-Honoured Patriots:  
THis poor and plain Sermon, as it was first preached in obedience to your Command, and heard with a great deal of Religious Attention; so it is now most humbly presented to your hands and eyes. Wherein the Preachers aim and intention was not, 
Q●i monet ut f●●●s, quoth j m s●ci, etc.  either to inform your Judgements in what you knew not, or to persuade your Obedience to what you did not, but to encourage and comfort you, in what you already did, even spend yourselves in the Public Good. The which he conceived the rather to be most necessary for him to do: First, because of the great difficulty of the work you are engaged in, by reason of those Scornful men, who have brought the City into a snare, or rather set the Kingdom on fire. Secondly, because of those great discouragements which you have long wrestled with, through the frowardness and unthankfulness of the people of this land, who have withdrawn (many of them) their assistance, and stopped up those wells that should afford you water to quench that fire. And had not the Lord himself stood by you, and endued you with Wisdom, Goodness, Meekness, the wickedness of the one sort, and the perverseness of the other sort, might have caused your hands to faint, and your hearts to fail in the prosecution of the Worke. But blessed be God▪ who both raised you up unto us, and raised and kept up your spirits, to be constant and active, for such a time as this: But it is usual with God so to do. As it is observable in Nature (Physicians say) that as there are Nationall diseases, so there are peculiar Nationall remedies: So commonly in the greatest distresses of his Church, and greatest opposition of Malignants, God is pleased to raise up defendants proportionable to these necessities. This is evident in many passages of the sacred Story; especially in the book of Judges, in Nehemiahs and esther's time. The two parties in the Text, are not so much opposed one against another, viz. Scornful men, and Wise men, as they are in the present experience of these times. Never did any Kingdom know and find so great a generation of Scornful men, not only the lower rank of mean Malignants, who have scorned and scoffed at Religion and Goodness so long till they have scoffed themselves out of all, even shows of Religion, and into unbelief of all relations of successes, as false and fabulous: but even those of the second and third magnitudes, who like Tobiah and Sanballat, have jeered and derided all your undertake, as weak and worthless: saying as they, What do these feeble men? will they fortify themselves? will they make an end in a day? Will they pull down the Old, and set up a new Church in a day? Nay, have they not flouted your fastings and prayings, upon the least successes of their party? and some of them said where is now your God? But again I say, Blessed be God (who resists the proud, and gives grace to the Humble) that hath as it were, created a generation of Wise men, in a way of opposition to those Scornful men, to break those snares, and quench those fires which they have kindled. Wherein God hath not only magnified his own Wisdom and Goodness, in providing and fitting the Remedy to the Disease; but also manifested to all the world, your Wisdom in discovering their snares, and your Goodness in quenching their fires. Truly (worthy Patriots) next under God, we cannot but acknowledge, that the Kingdom, the whole Island, is beholding to you for its present preservation. And though you have met with an unthankful generation for the present, yet we doubt not, but the children yet unborn, shall have cause to call you Blessed; as the repairers of our breaches, as the restorers of paths to dwell in, and above all, as the blessed Reformers of Church and State. Which that you may be, shall be the daily prayer, of  
Your most humbly devoted Servant in the Lord, DANIEL CAWDREY.   

A SERMON Preached before The honourable House of COMMONS, at the public Fast, jan. 31. 1643.  Proverbs, 29.8. 
Scornful men bring a City into a snare, but wise men turn away wrath.  
THis Book of the Proverbs, 
The privileges of the Proverbs in three things.  as it hath the common Honour, with other sacred Scriptures, to be called Canonical; so it hath some special Prerogatives above the rest, and that in a threefold respect.  
1. In the Excellence 
1. The Excellencies.  and pre-eminence of the Sentences therein contained; being, for the most part, received principles or Canons of wisdom, acknowledged generally by all, especially by the wise. And for this cause they are called Proverbs. Look what Maxims are in Law, Axioms in Logic, Aphorisms in Physic, Apothegms in history or morality, such are these Proverbs in Divinity: the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original, carries their Dignity in the very forehead. It comes from a root that signifies to Rule, as a Lord or Prince. They are principes, or prinpales sententiae, princely or principal sentences, not only from their Author King Solomon, chap. 1. 1. but also from their worth & authority, being, as I may so say, Lords and Commanders of our Assent and Judgement, for their Authentical and acknowledged verity: that's the first.  
2. In their Independance 
2. Their Indepe●d●nce.  usually one upon another; every verse almost, yea every Homistichium, or half verse, being a complete Doctrine of itself, as Proverbs commonly are short, and full. In other Scriptures, a man must read many verses, sometimes at least, before he can make up the sense, or profitable instructions therein contained: but here he hath in two or three words, a full proposition, or Doctrine exposed to his view. In which respect, they may be compared, not so fitly to a Chain of Gold, where each piece is linked to, and draws on its fellow; as to a Chain of precious Pearls, all put upon one string, having indeed, a kind of Contaction, (as I may say) but no necessary Connexion, or Cohaerence, one upon another. And that's the second.  
3. In the mutual Illumination, 
3. Their Mutual Illumination.  or Illustration one of another: Sometimes by way of short Comparison, by way of Similitude, or Dissimilitude, in which respect every thing is (as they say) twice understood, though but once spoken, sometimes by way of Opposition, and contraries, we say, set one against another, do illustrate, and enlighten one another; As light and darkness in nature, white and black in colours, do make each other more notable or notorious: The verses, or half verses sometimes, being like unto two Candles, or torches, lighted and set up, which are seen, both by their own, and by each others light. And that's the third.  
All these are observable, and appliable to this present verse, and text of ours: 
2. appliable to the text.  First, it contains two Ancient and Authorised principles of wisdom, so full and clear, that Natural men, have been able to see them; The one is this, That an ill man is an ill neighbour, acknowledged by a Heathen Poet, who said long ago, The whole City, fares the worse, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod.  for one wicked man: He may seem to have borrowed it from our Solomon, in our text. Scornful men, bring a City into a snare, or set a whole City on fire: The other is this, That a good man is a common good: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so said one of the Heathens wise men; whose candle Solomon seems to have lighted in our Text when he said in opposition to the former, wise men turn away wrath. Secondly, they are two propositions, but independents, shining with their own native light: And yet thirdly, though they do not need to borrow, yet they do easily and willingly lend and afford their assistance to illustrate one another, as we shall the better see, if we take them, and consider them asunder by way of explication. 
3. The explication of the words.   
First, what is here meant by scornful men. 
1. Scornful men, what.  The words in the original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viri irrisionis, men of scorn; not passively, as scorned, but actively as scorners, or scorning. The words are very emphatical, and with the Hebrews (who know no degrees of comparison) carry the force of the superlative degree. The like phrase is used four times in this very Chapter; as a man of reproofs, ver. 1. that is, a man very often reproved: a man of oblations or gifts, ver. 4. that is, a notorious briber; men of bloods, vers. 10. that is, as we read it, bloodthirsty men, men soaked in blood, cruel bloody men. And once more, a man of anger, vers. 22. that is, a most hasty and choleric man. So here, men of scorn, is more than scorners, Psal. 1.1. (who yet, are there made the worst and highest degree of sinners, ungodly, sinners, scorners) for it implies the worst of scorners, and the highest degree of wickedness. Not secret scorners as Mical was at first, who despised David in her heart; but open scorners, professed and proud scorners, that deride not only good men, and goodness, but the Messengers and Ministers of God (and in them, God himself) in their admonitions, reproofs or threaten (as those did, 2 Chron. 36.16.) being near of kin to that man spoken of, vers. 1. A man of reproofs, or often reproved, yet scorning all, and hardening his heart.  
Secondly, what is meant by those words, Bring into a snare: 
2. Bring into a snare.  The word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is diversely rendered by Interpreters, as they suppose the root of it to be different. Some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a snare: Now a snare in Scripture signifies sometimes perplexities, or perplexing troubles. The ungodly is snared in the works of his own hands, Psal. 9.16. Sometimes some fearful judgement of God. Upon the ungodly he shall rain snares, fire and brimstone, storm and tempest, this shall be the portion of their cup, Psal. 11.6. According to this sense of the word, the meaning is, that scornful men do bring perplexities and troubles upon a place, and provoke God (by scorning reproofs &c.) to bring most fearful judgements upon it. Some again derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to blow or puff at: as Psal. 12.5. I will set him at rest from him that puffes at him: for so scornful men use to express their scorn; or rather to blow at a coal, and so to set all on fire: 
Or set on fire.  Scornful men are flabella Diaboli the Devils bellows to blow the coals of sedition, strife and contention till they set the City on fire, and so our margin expresses it; or to blow the coals of God's wrath and fury, till he by his judgements (compared also to fire in Scripture, Psal. 11. Psal. 42. last) set all on a flame. The sum is, Scornful men are mischievous instruments, both stirring up seditions and contentions amongst the people, and so ensnaring them with perplexities (as Demetrius the Silver-smith did at Ephesus Acts 19) and also incensing the wrath of God against them, and so enfiring them with most fearful judgements.  
Thirdly, what is here meant by the City, 
3. City what.  the word is taken either Metonymically, the subject for the adjunct, the City, for the Inhabitants of the City; or Synechdochically, the special for the general; the City, that is, any place where those scornful men live, the House, the Town, the City, the Country, the Kingdom. Their mischief extends not to themselves alone, but to all about them; they are the common pestilences, and public enemies in the places where they live.  
Fourthly, what is here to be understood by wise men: 
4. Wise men, who.  the word is good, and of great esteem. But perhaps some may question Solomon's wisdom in the choice thereof, for making an opposition to the former part (as the particle, But, implies) it may be demanded, how are wise men opposed to scornful men. It seems more congruous, he should have said, Meek or humble men turn away wrath; so the opposition had been fairer and clearer; or else, in the former part he should have said, Foolish men bring a City into a snare, as directly opposed to Wise men. True, but there is the more secret wisdom in this opposition, that the Spirit of God intended we should take notice of: For it intimates unto us two things:  
First, That scornful and proud men, how ever they may think themselves wise, are indeed but fools in Wisdoms account; and in our common speech we so style them, when we say of a man of a scornful carriage, he is a proud fool: Yea, in the language of the Scripture, all wicked men, (of which, scornful men are chiefest, as we said afore) are fools and simple: Therefore as sometimes a scorner and a wicked man are Synonymas in Scripture, as Prov. 9.7. [He that reproveth a scorner, getteth to himself shame, and he that rebuketh a wicked man, getteth himself a blot.] He that in the first part is called a scorner, in the second part is called a wicked man, implying them to be convertible, every scorner is a wicked man; and every wicked man is a scorner: so a wicked man and a fool, are also one with the Spirit of God. Solomon's fool (so often mentioned in this Book, and elsewhere) is no better, no other than a wicked man: And that is the first.  
Secondly, That wise men are meek and humble men, and only meek and humble men are wise: This the Spirit of God would have us to take notice of, by opposing wise men to proud and scornful men. Therefore, it is worth observing also, that as proud men, and scornful men, are parallels in Scripture, Prov. 21.24. Proud and haughty scorner is his name who dealeth in proud wrath: and sometimes we hear, The proud have laid a snare for me, as here the scornful; so wise men, and meek men, are very near a kin, or rather one and the same. So Saint James would have us understand, when he says, [Who is a wise man and endued with knowledge amongst you? let him show out of a good conversation his works with meekness of wisdom, Jam. 3.13.] And again, vers. 17. [The wisdom which is from above, is first pure, then peaceable, gentle, etc.] By wise men therefore here, Solomon means meek and humble men, in special and generally all Good men, who are only wise; his wise man is the same with a good man, as his fool with a wicked man.  
Fifthly, what is here meant by wrath; 
5. Wrath, what, and what to turn it away.  by wrath some understand the anger of men, as of a King, Whose wrath is as the roaring of a Lion, and he is a wise man that knows how to allay it; or of a tumultuous and enraged multitude set on fire by scornful men. Others understand it of the wrath of God, which wicked scorners have incensed, but only wise men and good men know how to quench it. So that here is the cause put for the effects; the wrath of God for those snares and perplexities, those fires and judgements inflicted on a people by the wrath of God. And there is a great deal of wisdom in the choice of this word, for it implies three things very considerable.  
First, The prevention of judgements 
1. Prevention of judgements  ready to fall upon a people (by the wickedness of scornful men) by taking away, or turning away wrath, the cause thereof. So Prov. 15.1. A soft answer pacifies wrath; the wrath of God or men.  
2. The removal 
2. Removal.  of those judgements which are inflicted, when a City is ensnared or enfired, wise men, good men, are so prevalent with God, that they help to break those snares, and quench those fires, by turning away the wrath of God.  
Thirdly, the procuring 
3. Procuring blessings.  of mercies and blessings upon the place, for here is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as they call it, less is said, but more is understood as the opposition doth fairly suggest: Scornful men bring a City into a snare, or set a City on fire: That is, they deprive a Land of mercies and blessings first, and then help to bring on judgements: So wise men do not only prevent and remove judgements, but procure blessings on the places where they live, the House, the Town, the City, the Country, the Kingdom; which must the rather be observed because in this latter part, the City is not mentioned but understood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the rule of interpretation: So the sum of all will be this, That wise men are common and public Goods to the places where they live.  
The words thus explained, will yield us many good observations, 
4. The observations some.  we shall name some, but insist chief upon one.  
First, That all scornful men (as all wicked men, whereof these are the worst) how ever they think of themselves, or others of them, are no wiser than they should be: that is, are no better, no other than fools in wisdom's account. It arises from the opposition of scornful men and wise men.  
Secondly, That only meek and humble men (as all good men) how ever the world accounts them simple, are truly wise. It arises also from the opposition of wise men, and scornful men, who are ever proud men, for scorn arises from pride, as humility from wisdom.  
Thirdly, That scornful men (the worst of men) are public evils and mischiefs to the places where they live: And that two ways:  
1. Passively, as meriting and procuring the wrath and judgements of God upon these places.  
2. Actively, as studying, plotting and endeavouring mischiefs to the places: They bring a City into a snare, and set a City on fire. In the first sense they are flagella Dei: In the second, flabella Diaboli.  
Fourthly, That on the contrary, wise men (that is good men, for they are Synonyma's in Scripture) are public Goods to the places where they live: And that also two ways.  
1. Passively, the places being blessed for their sakes.  
2. Actively, as seeking, studying, endeavouring the public Good, being men of public spirits, preferring the public Good, before their own private interests.  
But to handle all these particulars, as it is a little impertinent (some of them being only hinted, and not directly here intended) so it is as much impossible, considering that portion of time which is allowed me. I shall therefore draw out only the last general conclusion, consisting of two particular branches, taking sometimes notice of the opposite part, and the other considerations, for illustration, confirmation, or application, as shall be most expedient.  
The general Observation is this; Good men are public Goods 
5. The general Observation, Good men public goods.  to the places where they live. That this is rightly collected, is evident to an observing eye by the former explication: This we shall endeavour to make good in both the branches before propounded, both passively as God blesses the places for their sakes; and also actively, as they are men of public spirits, seeking principally the good of the Community.  
First, Good men are public goods passively; God for their sakes blessing the Places, 
1. Passively, as blessings to the places.  Family, Town, City, Country, Kingdom where they live. This is thus made good.  
1. There are promises made unto them for this very purpose, 
1. This is promised.  as to Abraham, Gen. 12.2.3. I will bless thee, and make thy name great, and thou shalt be a blessing. And I will bless them that bless thee, and curse them that curse thee, and in thee shall all families of the earth be blessed. To this may be added that other conditional promise to the same Abraham, Gen. 18.26. If I find in Sodom fifty righteous within the City, than I will spare all the place for their sakes. Nay a lower condiscension we find there: I will not destroy it for ten sake. The same promise is made to job upon supposition of his repentance and turning to God. The innocent shall deliver the Island, and it is delivered by the pureness of thine hands, job 22.30. The like or a yet lower condiscension we find, Jer. 5.1. Run ye too and fro through the streets of jerusalem, and see, and know, and seek in the broad places thereof, if ye can find a man, (one man) if there be any that executeth judgement and seeketh the truth, and I will pardon it. Add but one more, and that is, Ezek 22.30. I sought for a man (but one man) among them that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it, but I found none, therefore have I poured out mine indignation upon them, etc.  
2. 
2. This is performed.  We find the performances of this promise in many instances. This was made good to Abraham in the preservation of his Nephew Lot and his family, Gen. 19.29. God remembered Abraham (that is, his prayer and pleading with God that he would not destroy the righteous with the wicked, Chap. 18.) and sent Lot out of the midst of the overthrow. Nay Lot himself had experience of this grace and favour, that as he preserved Zoar, so the City of Sodom, and the rest could not be destroyed so long as he was in it: See but the power he had with God: For the first, Lot did not directly petition for the sparing of that little City Zoar, but for his own safety, yet God is pleased to spare it for his sake: Thus he says, See I have accepted thee concerning this, that I will not overthrow this City, for which thou hast spoken. For the second, 
Gen. 19.21.22.  thus more strangely, Haste thee, escape thither, for I cannot do any thing till thou come thither. Not only while Lot was in Sodom was it spared for his sake, but all the while he was going to Zoar, it was not destroyed. The Israelites had manifold experiences in this kind, in the wilderness, wherein they provoked God forty years: Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath (the words of our Text) lest he should destroy them, Psal. 106.23. And so verse 29.30. Thus they provoked him to anger with their inventions, and the plague broke in upon them: Then stood up Phineas and executed judgement, and so the plague was stayed. These were examples of favour for prevention, or removal of judgements: Take some for procuring of Good: God blessed the Egyptians house for joseph's sake, Gen. 39.5. And the blessing of the Lord was upon all that he had, in the house and in the field. And what a blessing he was to the whole land of Egypt, for a blessing of plenty for seven years together, is to be seen, Gen. 41.47. Saint Paul also was thus highly honoured, that he saved the lives of all that sailed with him in the ship, two hundred threescore and fifteen souls beside himself, Acts 27.24 Lo, says the Angel, God hath given thee all them that sail with thee. Insomuch, that he confidently tells them. There shall be no l●sse of any man's life among you, but of the Ship, verse 22.  
3. This was ever a known and confessed truth; 
3. This is confessed by all.  both good and bad men have taken it for granted, That they shall far the better for Good people's sake. Hence it was that Bara● (a good, but a weak man) desired Deborah an holy Prophetess, to go with him to the war, yea professed he would not go without her, Judg. 4.8. as placing both his safety and victory in her presence. And wicked Ahab solicits Jehoshaphat to go to war with him, as hoping to prosper the better for his sake. In a word, for this reason wicked men have so often desired the prayers of righteous men, as distrusting themselves, and trusting more to find mercy for their sakes, than their own.  
4. The same is further confirmed by grounds of reason: 
4. This is grounded on Reasons.  First, Good men, or Righteous men, are God's Favourites, 
1. Good men are Gods Favourites.  so they are called in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Saints we render it, the word signifies, his Favourites, from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Mercy, and Favour; so his Saints are such as actually are merciful, The Good man is merciful and dareth; but especially passively as received to the mercy or favour of God, (as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in Greek, spoken of the blessed Virgin, Lu. 1.28. that is, graced with God, or highly favoured of God) They are Gods Favourites, I say, and therefore for their sakes much Good is done to others that have any relation to them. Consider but what Eliphaz says to job, persuading him to humble himself, and be acquainted with God, job 22.21. etc. and to turn unto him; he uses amongst others, this argument, vers. 27. Thou shalt make thy prayer unto him, & he shall hear thee, and thou shalt pay thy vows. Thou shalt also decree a thing and it shall be established unto thee, ver. 28. And last of all, (as before) The Island shall be delivered by the pureness of thy hands, vers. 30. Such grace and favour shalt thou find with God. It is very observable that the Psalmist hath delivered, Psal. 146.7.8. The Lord executeth judgement for the oppressed, he giveth food to the hungry, the Lord looseth the prisoners, the Lord openeth the eyes of the blind, the Lord raiseth them that are bowed down. These are all common mercies to wicked men: but what will he do for righteous men? Sure much more for them; yet mark what he adds instead of all: The Lord loveth the righteous: as if his love were better than all those before named, or rather because his love is the ground of all other favours, and because he loves them, he can deny them nothing for themselves or others. So Psal. 5.12. The Lord blesseth the righteous; the Lord heareth the prayers of the righteous, etc. Insomuch, that when God is resolved to punish a People or Nation, he is feign to bid his Favourites not to pray for them, jer. 14. and 15. Chap. Pray not for this people: Nay to entreat them, not to entreat him, but to let him alone, that he may destroy them, as he did to Moses. It is a very extraordinary case when such Favourites as Noah, job and Daniel, cannot deliver a Nation, but only their own souls, Eze. 14.14. any ordinary favour they may procure for others, as well as for themselves.  
Secondly, all Good things, as they are promised to, 
2. All good things are intended for them.  so they are primarily, if not only intended for the Good; nothing for wicked men, but as by reason of their vicinity, and near neighbourhood they fall upon them, because they cannot well be separated. All is yours, says the Apostle to his Corinthian Saints, the world itself is yours, 1 Cor. 3. last. Our Saviour hath made a distribution of the whole world, Matth. 5. Heaven is given to the poor in spirit. Earth is bequeathed to the meek: what then remains for the proud and scornful wicked men, but Hell, their proper inheritance? as it is said of Judas, that son or heir of perdition, that he was gone to his own place, Act. 1.25. Now then, if wicked men have any thing, they have it for the godly men's sakes, because they are mixed together. As the Sun shines upon the stony rocks, as well as upon the low valleys; and the rain falls upon the barren mountains, as well as upon the fruitful meadows, but were intended only for the latter. The tares in the field receive and partake of the dews and showers of heaven, but not for their own, but for the corns sake. The Heathen man saw this truth by the twilight of nature; God, (saith he) provided all Good things for the Good, but they befall the evil men, because they cannot be separated. And it is better to profit or do good to evil men for the Goods sake, then to be wanting to the Good for evil men's sake. The world it self stands for the Elects sake; if their number were once made up, as the old world perished by water so soon as Noah and his family were housed in the Ark, so this present world should be destroyed with fire, 2 Pet. 3.  

3. All judgements are provided for wicked men.  Thirdly, as all Good things are intended for the Good: so all judgements and punishments, are provided and prepared for the wicked, none for Good men, further than they communicate more or less, in the wickedness of the places and times where they live. The whip is for the Ass, and the rod for the fool's back, Prov. 26.3. Great plagues remain for the ungodly, Psal. 32.10. Upon the ungodly he shall rain snares, storm, and tempest, fire and brimstone, Psal, 11. Now then, because it is against justice to punish the Righteous with the wicked, or for wicked men's sake, Abraham pleads it so with God, Wilt thou destroy the righteous with the wicked? fare be that from thee; Shall not the Judge of all the earth do right, Gen. 18 25. And God admits the plea as just and reasonable, as you may see, If I find fifty righteous, I will spare all the place for their sakes. Either therefore God must separate the righteous from the wicked (as sometimes indeed he does) or else he must destroy the righteous with the wicked, or for the wickeds sake, which is unjust; or else he must spare the wicked for the righteous sake. And we have a kind of a Proverb common amongst us, It is better to save two Nocents, then to destroy one Innocent. The very tares (as was said) are spared for the wheats sake.  
Fourthly, Good men are studious and active for the public Good, 
4. They are active for the public Good  (as we shall hear anon) as well as for their own, yea above, and with neglect of their own Good. They employ all their parts, wisdom, strength, riches, interests, for the Public Good; all their prayers and power with God to the Good of others. Now it is a wonderful wel-pleasing thing to God to see men of his own disposition, to neglect themselves for God's glory and his people's Good, that he will, even for their sakes, stay or remove a judgement, and drop down blessings upon others, and they perhaps wicked. As when Moses desired to be blotted out of God's Book, rather than God's glory should suffer, or his people be destroyed; God takes it so well, that he spares a rebellious people for his sake. These reasons may serve for the confirmation: 
5. The Applition, then.  We now come to the application of it, before we proceed to the next.  
1. Then on the contrary; wicked evil men, 
1. Wicked men are public evils.  are public evils; they are not hurtful only to themselves, that is the least part of their illness, but to the Places, Families, Towns, Cities, Countries, the whole Island or Kingdom where they live. One sinner destroyeth much good. Eccles. 9 last. and hinders much good, and brings much evil; brings an house, or City into a Snare, or sets them all on fire. One spark hath been the cause of the burning of a whole town: One Achan troubled and had like to have ruined a whole Army. One and every wicked man is a curse, a pest, a viper to the place where he lives. A fruitful land, he maketh barren for the wickedness of them that dwell therein. Psal. 107.34. These, these are the men that violate the peace and happiness of a Nation, that withhold Good things from it: The Prophet Zach. 5. saw in a vision a flying roll, written full of curses, without and within: And it shall enter (says the Lord) into the house of the thief, and of him that sweareth falsely, etc. It is a wonder to me, that many families and towns, are not ruined and destroyed, for the wickedness of them that dwell therein, so full of curses, and oaths, and blasphemies. No wonder there is so much trouble and perplexity in our Cities and Countries, and whole Kingdom, seeing wickedness so much abounds n every place: But especially considering, that our land is so full of scornful men, 
Especially scornful men.  both secret and open. Secret scorners, that in their hearts, deride and despise, not only Goodmen, but Goodness itself, and the power and practise of Godliness. Many perhaps, that make a fair show of Religion, frequent the Assemblies, observe Fasts and days of Humiliation, and yet in their hearts despise and deride all such Devotions, as either needless, or useless. Many open scorners, that are professed mockers and flouters of Religion, and them that desire to profess it, in the strictest and exactest way. Hypocritical Mockers at Feasts, as David calls them, the drunkards that made songs of him, and all that profess Godliness. Amongst these you may reckon your Stage-players, who had skoffed Religion, out of countenance with many. You have done well, to put them down, and shall do better if you keep them down. Add to these, your profane soldiers, who undertaking to fight for Religion, do as much scorn it and the professors of it, with names of reproach, as any of the Cavaliers. Can we wonder to see our Cities and Countries so ensnared, and enfired; when all places are full of such skorners, as our text mentions? When one blesses and another curses, which will God hear? said a Wiseman. This mixture of so many scorners with some few wise men, in our Cities, in our Armies, makes things thus to hang in aequilibrio: Now we have a victory, then by and by a loss and defeat: God himself seems to be doubtful whether he should save us for some Good men's sake, or destroy us for these many scorners sake. Salvian complained of his times, and it is our case at this time. Si quis ex Nobilibus, etc. If any of the Nobility or Gentry begin to be Religious, he presently loses the Honour of his Nobility: Oh (says he) what honour is there among Christian people, when Religion makes men vile? Oh shameful and unsufferable wickedness! It is not so with any Religion as it is with ours. In any Religion of Jews, Turks, Papists, the more strict and exact, the more Honoured and esteemed: Only in the Protestant Religion, the stricter and preciser, the more scorned and despised. It was a very noble act, that of Nabuchadnezzar, Dan. 3.29. I make a decree, that every people, nation and language which speak any thing amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill, etc. I could wish, that our Lawmakers, would provide a Statute, that it might be lawful for no man, with impunity, to deride and scorn Religion, or the strict profession of it: And there is good reason for it; For 1. Scornful men bring a City into a snare, or set a City on fire. 2. Their punishment would be exemplary to others: Smite a Scorner and the simple will beware. Prov. 19.25. When the scorner is punished, the simple is made wise. Prov. 21.11. And once more (as if it were a matter of great observance, and greater consequence:) Cast out the scorner, and contention shall go out; yea strife and reproach shall cease. Prov. 22.10. Thirdly, and lastly, Though every Good man be a public Good and blessing to the place, yet especially the heirs of restraint, (as a Magistrate is described, judg. 18.27.) That is, public persons if they be Good, are double blessings, as Good men, as Good Magistrates; such wise men especially turn away wrath: Review but those places before alleged, Jer. 5.10. Run too and fro through the streets of Jerusalem,— and see if you can find a man, if there be any (one) that executeth judgement, and I will pardon it. And so of another, it is said, Then stood up Phineas and executed judgement, and so the plague was stayed, Psal. 106.30. I speak unto wise men, judge ye what I say. A word to the wise is enough.  
2. It shows the blessedness of that Family, Town, City, 
2. The blessedness of places where any Good men.  etc. that hath these Good and Righteous men amongst them, if they knew their happiness. Many a judgement is prevented, many a blessing is procured, or continued for their sakes, when wicked men know not to whom they are beholding. These are the Towers and Castles: These are Walls and Bulwarks: These are the Forts and Ammunition: These are the Horsemen and Chariots of a Kingdom; and for their sakes, Towns and Cities are preserved. The Sodomites were beholding to Lot for the welfare of their City, so long as he was in it, though they acknowledged it not. You know what was said of those two great and holy Prophets, Elija and Elisha; when Elijah was taken away in a fiery chariot, his servant and successor Elisha saw his strength and safety, and therefore cried out, My Father, my Father, the horsemen of Israel, and the chariots thereof. And a King wicked enough, said as much of Elisha, My Father, my Father, the horsemen of Israel and the chariots thereof, when he lay a dying. But Elisha's servant saw the reason of it, when an army of Soldiers beset the Town of D●than, and thought to have taken Elisha, and plundered the town; the servant cries out, alas Master, we are undone: Elisha prays, Lord open his eyes; and presently he saw the Mountain full of horses and Chariots of fire, round about Elisha. 2. Kings 6.17. One Elisha was a better guard than all the hosts of Israel. But I let that pass.  

3. The folly and madness of the world, in 1. Imputing all evils to them.  3. It shows the foolish unthankfulness, and indeed the folly and madness of the wicked men of the world.  
1. In imputing all their evils and miseries to Good men, as if they were the causes of all the troubles and calamities, that befall them. So they said of Paul and his companions, Act. 16.20. These men which are Jew's, trouble our City. So Tertullus the Orator, elegantly and learnedly charges Paul, Act. 24.5. Certainly we have found this man, a pestilent fellow, (a pestilence, in the Original) a mover of sedition, among all the Jews, throughout the world, etc. So Ahab, not only accounts Elijah his own enemy; but also charges him, with the miseries of the times; Art thou he that troubles Israel? No says he, It is thou and thy father's house, in that you have forsaken the commandments of the Lord, and thou hast followed Baalim. 1. King. 18.18. So it was in the primitive times, the Christians were charged with all the calamities that fell upon them: So it is now; All these troubles and wars are caused by the Puritans, etc. No, no, it is you that trouble England; your drunkenness and whoredoms, and blasphemies, etc. these are the troublers of England; you that are scornful men, that scoff and deride Godliness, and God himself; That despise his Ministers and mock at his Messengers, till there be no remedy. 2. Chr. 36.16. It was an hard case that Solomon tells of; Eccles. 9.14 15.16. A little City and few men in it, and a great King came against it, and compassed it about, and builded forts against it; And there was found therein a poor and wise man, and he delivered the City by his wisdom; but none remembered this poor man: Then said I, better is wisdom than strength; yet the wisdom of the poor is despised, and his words are not heard. That Good men should deliver the Island, and be forgotten or despised, is a sad condition; but that they should be charged with the troubles and desolations of a Kingdom, who are the preservers of it; this is most unreasonable.  
2. But the madness and unthankfulness of the world appears more yet in persecuting & banishing Good men out of their houses, Towns, Countries, even out of the world, 
2. Persecuting the Good  if they could. Foolish men and unthankful: They are beholding to them for all the Good they have; and do they requite them thus? Is this your kindness to your friends? As was said to one, many good works have they done for you, for which of them do you persecute and banish them? Yea, but what madness is this to stop up the fountains, at least the pipes, through which all the streams of blessings come? To pull away the props that uphold a Nation, the pillars that uphold the house from falling upon the heads of the owners: To drive the City of all the guards, and pull down the Forts and Bulwarks of defence, when an Enemy comes to besiege it, this is little less than frenzy. The Sodomites did what they could to drive Lot out of their City, who alone kept off that shower of fire and brimstone from them. As Samson pulling down the pillars, pulled the house upon his own head: so do these hasten their own destruction. If all the Elect were once but gathered out of the world, it would soon be all on a flaming fire about their ears. Banish but all godly men out of a City, Country, etc. and desolation will soon follow. And therefore it is noted as a prognosticke and forerunner of ruin, to a place of Kingdom, when righteous men are taken away from the evil to come, Esay 57.1.  
4. This is a ground of strong encouragement, 
4. Encouragement and comfort.  and consolation, both in special to Good men, and generally to this Nation.  
First, To Good and Godly men in special, 
1. To Good men themselves.  that they are thus highly favoured and graced by God, as to make them public Goods, & Blessings to the places where they live. Joab took it as a great favour, that King David would condescend to gratify him in a request for his own son Absalon, 2 Sam. 14.22. By this I know that thy servant hath found favour in thy sight, in that the King hath fulfilled the request of his servant. What an honour than is it for a poor sinful man to have this favour with the King of Heaven, not only to grant the requests of his servants for themselves, but when they say nothing, even for their sakes to show mercy unto others? What a strange piece of compliment, or rather real honour was it for God to say to Moses, as a man to his friend, Let me alone that I may destroy them, when Moses said nothing that we hear of? What an honour was it to Saint Paul, that without ask, God should give him the life of all the souls that sailed with him? If a man had but so much favour with a King, it would make him proud, and scarce to know the ground he goes on: Why, such honour have all God's Saints, even to the least of all Saints (as Paul of himself) is this honour given that God can deny them nothing. Mark how Eliphaz applies it to Job in particular, Job 22.30. The innocent shall deliver the Island. True, might he say, but what's that to me? Therefore he adds, And it is delivered by the pureness of thy hands. As if he should say, thou being innocent and pure, shalt have the same Favour, thou shalt deliver not thyself only, but the Island. This is the Lords doing, and it is marvellous in our eyes.  
Secondly, To this Land and Nation 
2. To this Land and Nation.  of ours in general, it is no less encouragement; That it shall not yet be totally destroyed, though the sins and sinners be many, though there be many scornful men, that bring the Land and City into many snares, and have enkindled many fires; yet there are many wise men (blessed be the Grace of our God) that is many Good men, that do help to turn away wrath: many faithful abraham's, many righteous Lots, many meek Moses, many holy Paul's, that intercede with God for the Land: If there were any sweet of comfort to be sucked out of the gall of bitterness. I mean the wickedness of an Enemy, that their destruction hastens a pace, our Enemies are as desperately wicked, as we could desire them: But our comfort lies not in their wickedness so much as in the Goodness of some of our own, or rather in the Goodness and Grace of our God; who for their sakes uses to show favour to the places where they live. It is known well enough, what God would have done to a desperately wicked City, as any was at that time, yet if there had been but fifty, nay but ten righteous men in Sodom, for their sakes all had been spared. We trust we may safely say, and without any arrogance, there are many fifties, many ten thousands in this our Land, that never bowed the knee to Baal, that cry night and day to God that the Island may be delivered. Suffer us, O Father of mercies, to plead an argument of thine own framing, as Abraham did for Sodom, we are bad enough, perhaps as bad or worse than Sodom, yet suffer us holy God, to speak but this once; Wilt thou destroy the righteous with the wicked? Be it fare from thee from doing this thing, to slay the righteous with the wicked, and that the righteous should be even as the wicked, be it fare from thee: Shall not the Judge of all the world do right? Gen. 18.23.25. Upon this ground we believe, though we may have a sharp storm, yet it will blow over again. God never yet (and will he begin now?) destroyed an humbling, fasting, praying, reforming Nation. Those Innocents', righteous men, we hope, shall deliver the Island: Even so, Amen.  
5. This may serve for a ground of Exhortation, 
5. Exhortation.  and that branches itself two ways, to the wicked, and to the Good:  
1. To the wicked world, and that in a double respect: 

1. To wicked men.  
1. To the Good.   First, to cease from evil, and to learn to do well, to labour to become Good & righteous men, even for this reason, that as now they are curses and mischiefs to the places where they live, as well as to themselves, and are branded with this ignominious title of Incendiaries of the Kingdom; so being Good, they may be honoured as blessings and public Goods. This argument Eliphaz presses Job withal, Job 22.30. after many other encouragements; Acquaint thyself now with the Lord, etc. why? because then, thou shalt pray unto him and he shall hear thee, vers. 27. And last of all, thou shalt be honoured as the Deliverer of the Island: The innocent shall deliver the Island, and it is delivered by the pureness of (thy) hands. The like argument the Lord himself urges upon a formal faster, Esay 58. that he would fast to purpose, by fasting from sin and wickedness, and begin to be righteous and merciful, Is not this the Fast that I have chosen to lose the bands of wickedness, to undo the heavy burdens, to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, etc. Then shall thy light break forth as the morning, and thine health shall spring forth speedily, and thy righteousness shall go before thee, and the glory of the Lord shall be thy reward. Then shalt thou call, and the Lord shall answer, etc. And after all, thus he concludes to our present purpose, vers. 12. And they that shall be of thee, shall build the old waste places; thou shalt raise up the foundations of many generations, and thou shalt be called the repairer of the breach, the restorer of paths to dwell in. That is, thou shalt be honoured and renowned in present and future times, as a man that hath been a public Good and a blessing to the places where thou livedst: That's the first.  

2 To love and make much of those that are Good.  2. If we cannot persuade scornful men to be Good themselves, yet let them be persuaded for their own sakes, to make much of those that are Good and righteous: love them and honour them, if not for Goodness sake, yet for your own Goods sake; you are beholding to them for all the Good you have and do enjoy next under God. The Prophet advises the people going into Captivity, that they would seek the peace of that wicked City (Babylon) and pray unto the Lord for it, for (says he) in the peace thereof shall ye have peace, Jer. 29.7. And you make much of a bad servant, because he is profitable and beneficial to you; how much more of those that never did you hurt, that constantly do you Good; preventing judgements and procuring mercies, your very life and livelihood, and all your welfare depends upon it. I leave it to your consideration; and come,  

2. To Good men.  Secondly, to speak a word of exhortation to Good men that they would be Good still, and improve all their interest in God in these troublesome and calamitous times for the public Good: First, to be Good still, 
1 To b●e Good, and better still.  and more Good as there is more need and use for the public Good: He that is holy, let him be holy still, and he that is righteous, let him be righteous still. The better man the greater Good. As we see it is the policy of children, when they have any suit or request to promote, they are commonly double diligent to insinuate themselves into our affections and favour. It was esther's wisdom to ingratiate herself with King Abashuerosh, when she had a very great request to make unto him; she first invites him to a banquet to sweeten his affections to her, insomuch that he asks her that intended to ask him, What wilt thou Queen Esther, what is thy request, and it shall be granted thee to the half of the Kingdom, Esth. 5.3. But she hath not yet enough hold of his affections, therefore she desires only that the King would come to the banquet which she had prepared for him; at which time the King makes the same demand, What is thy petition, etc. but yet she forbears, as intending to ingratiate herself more with him; thereupon she renews her former request, that he would come next day to another banquet, and then supposing herself endeared to him, out comes her great request, Chap. 7.3. If I have found favour in thy sight, O King, and if it please thee King, let my life be given me at my petition, and my people at my request. It is worth our imitation in such times of distress, when our lives and lands lie at stake, to make our way with God, by more exact observance of him, to endear ourselves unto him, that so for our sakes, not only our own lives, but our Island may be granted at our requests. Secondly, to improve all the interests they have in God, 
2. To improve their interest in God.  and all their grace and favour with him (which we have heard is much) for the public Good: The King of Heaven can deny you nothing: To what purpose is this Grace and Privilege with God, if we make not use of it as Abraham did? The whole Kingdom and Church of God cries to you as to our Saviour, If thou canst do any thing, come & help us? Ply God with prayers and tears, and be importunate, yea in a holy manner impudent, till he make this our Land the praise and glory of all the earth. In a word, employ your parts and abilities for the public Good, which is done by getting public Spirits: But that leads me to the second branch of my general Observation, to that I now come: And that is this, Good men are public Goods actively: That is, they are men of public Spirits, 
2. Branch: Good men are public Goods actively. This is  preferring the Public before their own private Good. That this is rightly collected, I refer to the explication of the words, and proceed to the confirmation.  

1. Commanded.  1. This is Commanded in the Scriptures, as the duty of every Christian: Let us do good to all, especially to the household of faith. Gal. 6.10. By love serve one another, Gal. 5.13. Let no man seek his own things, but every man another's wealth, or welfare. 1. Cor. 10.24.  
2. This is Commended 
2. Commended by instances.  by the Spirit of God in Scripture, to have been the practice of all Good men: we observe some memorable instances. And we begin with Moses, 
1. Of Moses.  who spent himself in the public affairs of the people, in judging all causes brought before him, till Jethro his Father in law gave him wise counsel. Exod. 18.17.18. The things which thou dost is not well, thou wilt surely wear away, (thou wilt faint and fall) and all this people with thee, for the thing is too heavy for thee, thou art not able to do it thyself alone. And when God offered him one of the greatest offers that ever was made to a mortal man, to bribe him (that I may so say) and to take him off from seeking and entreating for the Good of his people, he utterly refused it, Exod. 32.9, 10, 11, etc. The Lord said unto Moses, I have seen this people, and behold it is a stiffnecked people. Now therefore let me alone, that my wrath may wax hot against them, and consume them, and I will make of thee a mighty people. But Moses prayed unto the Lord his God, etc. And another time, when the Lord seemed resolved to destroy that people, he ventures not only his life but his soul between them and the wrath of God: If thou wilt pardon this people, well; if not, blot me out of thy Book, etc. The like we may observe in David, 
2. Of David.  He fed the people with a true heart, and ruled them prudently with all his power, Psal. 7, 72. And as if the spirit of Moses had been upon him, he exposes himself to the sword of the destroying Angel to stay it from the people, 2 Sam. 24.17, Behold I have sinned, yea I have done wickedly, (takes all the fault upon himself, and all the punishment too) but these sheep what have they done? Let thine hand I pray thee be against me and my father's house. This is the commendation of that Good man Jehojada 

3. Of Jehojada.  
2 Chron. 24.16.   the high Priest, and the Epitaph upon his grave, made by the Spirit of God, They buried him in the City of David amongst the Kings, because he had done good in Israel both towards God, and towards his house. Mordecai also was a man of the like spirit, whose life and story is concluded with this Elegy, He was next unto the King, and great among the Jews, and accepted of the multitude of his brethren. There is his Greatness, his Goodness follows, Seeking the wealth of the people, and speaking peace to all his people, Esth. 10.3. But most memorable is the instance of that Good and Great man Nehemiah, 
4 Of Nehemiah.  who living in the favour of a King, and in all pleasures of a Court, yet enjoyed not himself, whilst he understood the miseries of his people, and the Desolations of the house of God, and of his City, as in Nehem. 1. and 2. Chapters, may easily appear. But the discovery of his public spirit, with neglect of all private interests, is most remarkable, Nehem. 5.14. Twelve years together; from the twentieth year, even unto the two and thirtieth of King Artaxerxes, that is, twelve years. I and my brethren have not eaten the bread of the Governor. For the former Governors that were before me, had been chargeable to the people, and had taken of them bread and wine, besides forty shekels of silver, yea, and their servants bare rule over the people, (as great men's servants use to do) but so did not I, because of the fear of God. But then, it may be, as he had nothing, so he did nothing, but only oversee the people: For that, see what follows, verse 16. Yet also I continued in the work of this wall,— and all my servants were gathered thither unto the work. That is, though neither I nor my servants had any allowance, yet we were as active and diligent in the main work, as they that took wages for their work. But perhaps he had a great estate or revenue of his own, and improved that to his own best advantage: There were many poor Jews that were glad for necessity, to sell their inheritances, and so he made good bargains for himself by buying land at the cheapest rate: No, says he, We bought no land, as some others did: And lest any man should think, though he did not get by the public calamities, yet he might save his own estate, by living privately, and below his estate, and the dignity of a Governor; he adds, Moreover there were at my table an hundred and fifty of the (poor) Jews and Rulers, besides those that came unto us from among the Heathen that are about us, verse 17. His charge and expenses is set down in the 18. verse to be very great; Yet for all this required not I the bread of the Governor, because the bondage was great upon this people. All these considered, you will hardly find a man of so public a spirit in all the Scripture. Only one we find in the new Testament, that comes something near him in spiritual respects, and that is Saint Paul, 
5. Of Paul.  first he says, he had upon him the care of all the Churches. Secondly, he laboured more than all the Apostles, spared no pains, feared no dangers, ran through many perplexities and hazards, by sea and land, by brethren and strangers, etc. Thirdly, though he might have been chargeable as an Apostle of Christ, and had power to eat and drink, and to carry about a sister, a wife, as other Apostles did; yet he used not this power, but preached the Gospel freely; and lest he might be chargeable, he wrought with his own hands to supply his necessities; and as he sought not his own profit, but the profit of many, that they might be saved, 1 Cor. 10. last; so spent himself in the public service, venturing his own life for the Good of the Church: I count not my life dear to me, so that I may finish my course with joy, Act. 20.24. Yea (says he) and if I be offered (poured forth as a drink offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) upon the sacrifice and service of your faith, I joy and rejoice with you all, Phil. 2.17. And (to omit many things of like kind) that there might be an example and instance of one under the New Testament, not inferior to the highest in the Old, hear what he says like another Moses, if not beyond him) I have great heaviness and continual sorrow in my heart; For I could wish that myself were accursed from Christ, for my brethren, my kinsmen according to the flesh, Rom. 9.2, 3. We need say no more, we have given instances of all sorts, Kings, Priests, Magistrates, Ministers, of eminently public spirits, to make good our assertion, That Good men are public Goods Actively, as well as Passively: That is, men of public spirits, active for the public Good, though passive in neglect of themselves. Do but take the Reasons 
3. Grounded on Good Reasons.  of it, and we shall hasten to the Application.  
1. Good men are made partakers of the divine Nature, 
1. They partake of the divine Nature.  2 Pet. 1.4. and so made conformable to God, their heavenly Father, and to Christ their Head. The Proverb is, A Good the more common it is, the better it is: we may invert it, The better any thing is, the more communicative it is of itself; God himself, the best and greatest Good, communicates himself to all his creatures, with no respect of any profit to himself. The eyes of all things wait upon thee, O Lord, and thou givest them their meat in due season, Psal. 145.15. Thou openest thy hand, and fillest with thy blessing every living thing. Thou art Good, and dost Good, Psal. 119.68. The Lord is Good to all, and his mercy is over all his works, Psal. 145.9. He makes his Sun to shine upon the Good and the bad, and his rain to fall upon the just and unjust. The Lord Jesus also is called the common Salvation, Judas verse 3. He went about doing Good, and healing every disease. He gave himself for all his sheep and wholly for every one: Who loved me and gave himself for me, says Paul, as if he had loved and died for none but him: O bone Jesus, etc. as that Father in a sweet meditation, and soliloquy of his, O sweet Saviour Jesus, who takest care for all of us, as if we were but one man, and so for every one, as for all? Christ pleased not himself, sought not his own profit, his own glory, but the salvation of his people. Let the same mind be in you, that was in Christ Jesus, Phil. 2.5. And so it is in some proportion; the same nature, the same mind, and so followers of God as dear children, and of Christ their Head, and so communicative of their Goodness to others: The ground of this in God, is his Al-sufficiency partly, he needs not the Good of any creature, and partly his Great Goodness, whereof he is so full, that as the Sea empties itself into the springs and rivers, so doth he communicate his Goodness to the creatures. Good men then being made partakers of the all-sufficient and Good God, are like him in this, to seek the public Good, with neglect of themselves: and that's the first.  

2. Grace enlarges the heart.  2. Grace and Goodness enlarges the heart, and hand, and all: So the Apostle, 2 Cor. 6.11, 12, 13. O ye Corinthians, our mouth is opened to you, our heart is enlarged; ye are not straitened in us, but ye are straitened in your own bowels: Be ye also enlarged. As if he should say, it is your fault that you have no more benefit by us; you are not capable of what we are able and willing to give: And so to his Thessalonians, 1. Thes. 2.8. Being affectionately desirous of you, we were willing to have imparted to you, not the Gospel of God only, but also our own souls, because ye were dear unto us. It is observable, that is noted of those first converts, who were before strait-hearted and straithanded, but when once made partakers of the Grace of God, how much they were enlarged, Neither was there any among them that lacked; for as many as were possessors of lands or houses, sold them, and brought the prices of the things that were sold: And laid them down at the Apostles feet, and distribution was made to every man, according as he had need, Act. 4.34, 35. And before that, Act. 2.44. All that believed were together, and had all things common. Omnia indiscreta apud nos praeter uxores, said Tertullian of his times, All things with us, are common, except wives.  

3. Grace sets up another end.  3. Grace altars and sets up another End in a man, that is God's Glory in the public Good, for therein is God's Glory most conspicuous. Our ends are private in Nature, we are our own Alpha and Omega; ourselves are beginning and ending to our own selves, our own god, selfish in all, as they say; Self-ends, Self-profit, Self-honour, etc. Now the first Lesson in the School of Christ is, self-denial, let him deny himself, his own reason, his own will, his own affections, his own ends. Mark what a new End the Apostle sets up, 1 Cor. 10.31. Whether therefore ye eat or drink, or whatsoever you do, do all to the glory of God: And then, that you may see he means the Glory of God in the public Good; he adds in the last verse, Even as I please all men in all things, not seeking mine own profit, but the profit of many that they may be saved. A natural man called out to public services, is ready to plead his own private interests: as the trees did in Jothams' parable, Judg. 9.9. Should I leave my fatness says the Olive tree: Should I leave my sweetness, says the Fig tree, or I leave my wine says the Vine, to be promoted over the trees. The words rendered to be promoted over the trees, are significant in the Hebrew, to go up and down for (other) tree? That is, Shall I neglect myself, my own profit, my own honour, my own pleasure, to run up and down (as a Magistrate or a public person must) to do others service? It is a common and received Proverb in nature, proximus egomet mihi, I am my own next neighbour: and that is another much alike, Charity gins at home. And a third is as common, Every man for himself, and God (only) for all. Thus indeed speaks nature, but Grace clean otherwise, as you have heard; we are Selfe-ends, and Selfe-gods, in nature; In Grace, Homo homini Deus, every man is a God to another: that's a third.  
4. A Good man is made a member of the body mystical: 
4. They are members of the body mystical.  Now as it is in nature, every member of the body natural, serves not itself alone, but is a servant to the whole body; The eye sees, not for itself (sees not itself) but for the whole body, the hand works not, the foot moves not for itself, but for the whole body: So it should be in the body political, so it is in the body mystical, every member is serviceable to the community: More might be added, but these shall suffice for the present, and so we come to Application. 
4. Applied.   
1. The first Use shall be for Discovery (and this is a time of great Discoveries) of bad and naughty hearts. 
1. For discovery of bad hearts.  Before we come to particulars, we may justly take up the complaint of the Psalmist, Psal. 12.1. Help Lord, for there is not a Godly man left, the faithful are minished from among the sons of men. That is, if we look upon the generality of men, there will be but a few Good men be found: we may make the Discovery by these two things: 1. That many have public spirits indeed but for public mischiefs: 2. That many have private spirits in public causes: we will note some particulars briefly.  

1. Public mischiefs, as  1. There are many, that have Public Spirits, not for the public Good, but for public evil, to the places where they live, just like the bramble in Jothams' parable, Judg. 9.14.15. chosen to reign over the trees, who did scratch and catch all for itself. Publico malo nati: as if they were borne for public mischief; like Paris, whose mother Hecuba dreamed, when she was with child of him, that she was delivered of a burning firebrand; and so he proved to his Country, if stories say true; For through his means, the City Troy, was set on fire, and the Country ruined. Such firebrands, there are many now to be found, who have set this (as well as other) Kingdoms on fire, or brought Towns, Cities, Countries, into a snare, as our text speaks: we note some.  

1. Papists and Jesuits.  1. As first, Papists, home-born Papists, who are the vipers that most unnaturally have endeavoured to eat through their mother's bowels. Not their nature only, but their Religion also, teaches and allows them for the Good of the Catholic cause, falsely so called, not to spare their own native Country, their own kindred, Brothers, Fathers, no not of their own Religion, if it be for the public Good, of their false Religion. To blow up Parliaments, to ruin Cities, Countries, Kingdoms, is their ordinary work. Especially of those, whom they call Jesuits, the bellows of Hell, the Incendiaries of Christendom, at this day. The Curse of God is upon them fearfully for arrogating their Name from Jesus, which signifies a Saviour, and is impropriated to the Son of God: Thou shalt call his name Jesus. These men, that call themselves Jesuits, are, by the just judgement of God upon them, the Destroyer's of Cities, Countries, Kingdoms, and might fare better take their name from him, who is called in Hebrew Abaddon, and in Greek Apolluon, but signifying a Destroyer. Revel. 9.11.  
2. Next to these, are those, (prophesied to fall into these last and worst times: 2. Tim. 3.) whom the Apostle calls Traitors. 
2. Traitors to their Country.  In the last days shall come perilous times, for men shall be lovers of themselves, Proud, boasters, Traitors: Not only betraying the public trust, but even their own Countries and Kingdoms. Woeful experience have these our sad times, of these public mischiefs: who have forsaken their faith, betrai●d the charges wherewith they were entrusted, and with them, as much as in them say, betrayed their Religion, Laws, Liberties, and which is most unnatural, themselves, and their Posterities to perpetual misery.  
3. Add to these, those of our text, proud, scornful men, 
3. Seditious ●piri s.  who by stirring up Seditions, and strife, in Towns and Cities, have set all places almost on fire: Only by pride men make contention: Prov. 13.10. Cast out the scorner, and contention shall go out: Prov. 22.10. Yea strife and reproach shall cease. Such an one was that Silver-smith Demetrius, Acts 19 who under a pretence of defence of religion, (but indeed for his own gain) set all the City of Ephesus on an uproar. Such another was Achitophel, who adoring the rising Sun, fomented that Sedition and Rebellion of Absalon, out of his own Ambition, to ingratiate, and advance himself, with that young Prince. All times, & especially these of ours, have exemplified these Incendiaries; the pride and scorn of some, have stirred up so much contention, and kindled so great a flame, that all the Wise men; of the Kingdom know not well how to quench it.  
4. Amongst these may be reckoned, a multitude of men who are Public enemies to the State and Kingdom: As first, Oppressors, and Depopulators, 
4. Oppressors, Depopulators, etc.  who do not, as they of old, in the Prophet, add house to house, or town to town, but pull down house after house, and town after town, till there be no place, for a poor man to dwell near them, till at last they pull down their own houses, and destroy their own families, that their place cannot be found. So that the prophetical curse is now made good upon many of them; Therefore thus saith the Lord, many houses great and fair shall be left desolate without an inhabitant, Isay. 5.9. Such are the Projectors, the Monopolists of later times, who under pretence of Public Good, have enriched themselves, with the spoils of the Commonwealth: These and such like, are the Caterpillars and locusts of the places and Countries where they live; and as the Father said of Engrossers of corn that made a famine in plenty, mercatores humanarum calamitatum, the Merchants of humane miseries and calamities. In a word, all Politicians that drive their own designs, at the public charges in public places of employment; Men, like that unjust Steward in the Gospel, who being entrusted with the public Treasure, for an hundred writ down fourscore, perhaps but fifty; diverting the public stock into their own purses, to make themselves rich, in the public poverty of the State. This is, as if a man in a ship, in a storm, when all is like to be cast away, should gather all the wealth of the ship into his own cabin; or as if the stomach a public officer in the body natural, should keep all the meat to itself, and starve the whole body. Well far yet that Noble spirited Nehemiah, we spoke of before, that was so fare from eating the bread of the people, That he did not eat the bread of the Governor; because the bondage was great upon the people. Nehem. 5.17.18. Well far also those just Stewards, those faithful and honest Treasurers, entrusted with the public stock; 2. King. 12.15. and 22.7. They reckoned not with the men, into whose hands they delivered the money, to be bestowed on workmen, for they dealt faithfully.  

2. Private▪ Spirits.  2. As there are many evil public spirits; so also many private evil spirits, in the public causes of God and the State: (Not to speak of Idle persons, our lazy Gallants, in times of peace, that confer nothing to the public Good, by any public useful employment, as all creatures in the world do, besides themselves,) We may take up the complaint of the Apostle, Phil. 2.21. All seek their own, and not the things of Jesus Christ: And we may see his prophecy fulfilled. 2 Tim. 3.1.2. In the last days shall come perilous times, For men shall be lovers of their own selves: why were not men ever Lovers of themselves? Is it any such great fault or dangerous for men to love themselves? Is it not natural for charity to begin at home? True, but the Apostle means, that in the last times, men shall be Lovers of themselves, so that they shall Love no body else, not their own posterity, not their own Country; and therefore it follows in a few words after, men shall be Lovers of themselves— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without natural affection: So they may but save themselves and sleep in a whole skin, let posterity take care for itself, let the community sink or swim, they care not. Of this sort are all Newters, and at best unwilling contributers, to the public causes of God and his people, either with their estates or persons. First, for estates, men of a covetous churlish disposition like Nabal, who when David sent messengers to him for some relief and refreshment of himself and his soldiers, who were a protection to his cattles and servants, returned this dogged answer, Shall I take my bread and my water and my flesh, provided for the shearers of my sheep, and give it to men I know not from whence they are? There be many servants now adays, that break away from their masters, etc. 1 Sam. 25. Shall I leave my fatness says the Olive? my sweetness, says the Figtree, etc. to go to be promoted over the trees? Shall I leave my profit, my honour, my pleasure, for other men's sakes? Mark (I pray) what a scornful answer the men of Succoth and Penuel gave to Gideon that fought for them, when he spoke to them for some relief for his fainting followers, 
Judg. 8.5, 6.  Give I pray you loves of bread unto the people that are faint. They answer him with a flout & a jeer, Are the hands of Zeba and Zalmunna, now in thine hands, that thou sayest, Give bread, etc. How many are there that in this great and public Cause now in agitation, have never yet contributed any thing, (willingly) but ill words, mocks and jeers, though they have enjoyed the benefit of public safety, they and theirs? To whom it may be said, as David of Nabal, In vain have I kept all that this fellow had in the wilderness, etc. 1 Sam. 25.21. These men perhaps, some of them, wish all were well, but lend not the least assistance that all may be well: Sat still, and live to themselves, and enjoy their own estates; even this discovers men to be Naught, because they have such narrow, such private spirits in public Causes. Let Laws and Liberties and Religion stand or fall, so they may but have peace upon any conditions, so it cost them nothing. And so for their persons to be engaged in the public service, how few are there that offer themselves willingly to the work? Men strive not who shall go, but who shall not go to the wars; what shuffling to avoid it when called forth? what starting bacl, what running away, when any danger appears? what Apologies and excuses for themselves. It hath it seems been the fashion of former times as well as this? See but an Instance in Judg. 5 14, 15, 16. where Deborah first discovers the Volunteers, Out of Ephraim was there a root of them against Amalek; after thee Benjamin among thy people out of Machir came down Governors, out of Zebulon they that handle the pen of the writer. And the Princes of Issachar were with Deborah: even Issachar and also Barak, he was sent on foot into the valley: But then there were many Newters of other Tribes, For the divisions of Reuben were great search of heart. Great search of heart? for what? to find excuses and pretences for their Neutrality and cowardliness: So it follows, verse 16. Why abodest thou (Reuben) amongst the sheepfolds, to hear the bleat of the flocks? for the divisions of Reuben, there were great search of heart. Gilead abode beyond jordan, and why did Dan abide in ships? Asher continued on the sea shore, and abode in his breaches. The meaning (as I conceive) may be this, when these tribes should have gone freely to the wars, after Deborah and Barac, they tarried all at home, and had great search of heart how to answer it, if objected against them: Some, they had flocks of sheep to look to; some could not get over Jordan; some were in their ships of merchandise; some repairing their breaches, etc. thus they framed their excuses, some had one impediment, some another. Just the case of these times, in the public cause of Religion, etc. some have land to blow; some have harvest to get home; some have a wife to please; some have houses and flocks to guard or secure, which will be plundered if they appear in the quarrel; some are poor, and have wife and children to maintain: For the divisions of England, there are great search of heart. These all discover their private spirits, and little Good hearts. But mark what follows, Zebulon and Naphtali were a people that jeoparded their lives unto the death in the high places of the field, verse 18. and so showed themselves, both Good men and Good patriots. And this may serve for the first Use of Discovery.  
2. The second is for direction, in our choice of fit Instruments for public places and employments. 
2. Use: For direction in choice of public Instruments.  Choose a man of a Public spirit; that is to say, choose a Good man, and one that is truly Religious, for such only are men of public spirits, for the public Good. For example, First, in choice of a Minister, a public person; (a business of great and common concernment in these times) If you would choose one that shall be faithful & constant to you, choose not a man of a narrow or private spirit: one that is either covetous, or ambitious, or voluptuous, that seeks himself and his own ends, and not the things of Jesus Christ: such an one will seek yours, not you; and when he hath found what he seeks, will but a little care for the flock. Amongst other qualifications of a Minister, the Apostle requires, that he be not Covetous given to filthy lucre, not given to wine, not voluptuous: A Good man only will make a Good Minister: as it is said of Barnabas, He was a Good man, and full of the holy Ghost and of faith, and much people was added to the Lord, Act. 11.24. A Good Minister is a good light, a lamp, a candle that spends himself in giving light to others, whereas a snuff burns and lights only within its own socket, but is dark and stinking to others round about him. In a word, a Good Minister is like that Good Shepherd that lays down his life for his sheep. Secondly, it may give us direction also in choice of public Officers, Magistrates, Commanders, Knights of the Shire, and Burgesses of Parliament, if ever we live to another election, to seek out and choose men of public spirits; who are they? you will say: why (say the world what they please) they are Good men, truly Godly men; they will be constant and faithful in their entrustments, they will live and die for you, and with you: All other men will warp and start aside like a deceitful bow, will be corrupted or wrought like wax to take any impression of his own or others designs. Experience hath taught us something in this particular: In these great divisions of this state, what discoveries have been made of false & faithless hearts? In our great Senate, in our Armies, in all public services: what strange discoveries have been made of those perhaps, whom we little suspected. They say in politics, A man may be an ill man, yet a Good Citizen. I am sure it is false in Divinity. He that is an ill man, can no more be a Good patriot, a Good Commonwealths man, then evil can be Good. He may perhaps be seemingly Good in times of peace, when no divisions, no temptations: but no man will be constantly faithful, but he that is a man of a public spirit, and no man but a Good man hath a public spirit. Let it be a warning to us for the present, and for the future, in choice of any public Instruments; if we be again deceived, we may thank ourselves. All, or a great part of these present distractions of our state arise from hence, that men in public places have private spirits, private ends and aims with neglect of the public.  

3. Uset double honour due to men of public spirits.  3. This may inform us, what Honour and estimation is due to Good men, men of public spirits, that neglect themselves for the public Good, their own profit, pleasure, Honour. Truly, what the Apostle speaks of laborious and painful Ministers, That the Elders that rule well, are worthy or to be accounted worthy of double Honour, especially they that labour in the word and doctrine, is fairly by proportion, to be applied to all public Instruments of public spirits. Men of private places, with public spirits, are worthy of double honour, especially those who being employed in public services, do labour, and even spend themselves, and what they have for the Good and welfare of the Community. And what is that double honour? Countenance and maintenance, say some: A lamp or candle that consumes itself to give others light (as every faithful Minister doth) deserves to be set, not under a bed or a bushel, but upon a Table, as our Saviour speaks; there's his Honour of Countenance, and to be plentifully supplied with oil, to preserve itself for the common Good, there's the Honour of Maintenance. The like is due to the Magistrate, that is employed in the public services of the State; and to the Soldier that jeopards his life in the high places of the field, to preserve the lives of thousands. It is an odious and ignominious shame, that we should choose men to employ in our public and common Concernments, spiritual or temporal, (who must leave their fatness and their sweetness, and their wine, (as the trees speak in the parable) which they might privately, & with ease enjoy as well as we) and then when we have so done, desert them, both in regard of Countenance and Maintenance, or assistance: This hath been the case of many Ministers in times past, and at the present, the condition of our Honourable Patriots in Parliament: How shamefully have they been deserted (I wish that were all, yea maligned, scoffed at by Scornful men, hated, opposed) even by them that chose, and employed them. If men go on thus to forsake them, and let them fall, for want of Assistance, it is just with God, they should never choose more, or never live to partake of that common Good, which they desire and endeavour to do for them. As therefore the Apostle spoke in a case of a faithful Minister, so I of all of a public spirit, Receive them therefore in the Lord, with all gladness, and hold such in reputation, because for the work of Christ, they were near unto death, not regarding their own life, to supply your lack of service, Phil. 2.29.30. And as Deborah gave her Volunteers their due and double Honour, so let us do also; Hear what she says, My heart is towards the Governors of Israel, that offered themselves willingly among the people; Bless ye the Lord, Judg. 5.9. and so she goes on to name the tribes and persons, casting a secret reproach upon the Newters; and at last come to it again: Zebulon and Naphtali were a people that jeoparded their lives unto the death in the high places of the field, verse 18. So say I, my heart is towards the Governors of England, our Parliament Patriots, that offered themselves willingly among the people: Bless ye the Lord. Bless ye the Lord that raised up their persons, and their spirits, to stand for the public Good of Religion, Laws and Liberties; and to spend their time, their strength, their estates, their credits and honour, and lives for the same: And blessed be they of the Lord, and their posterities after them for ever. My heart is also towards those Noble Commanders and common Soldiers, that have offered themselves willingly among the people, and have jeoparded their lives in the high places of the field, bless ye the Lord that raised up their spirits to such a pitch of Magnanimity and Resolution, and blessed be they of the Lord; let their lives and names be precious with the Lord, and with the generations to come. Lastly, my heart is towards the Honourable City and Citizens, that offered themselves and their estates willingly among and above all the Cities of the Kingdom, to the almost exhausting of their wealth and treasure, to the public Good of the whole Land: Bless ye the Lord, that stirred them up; and blessed be they of the Lord for ever: the Lord recompense it upon them and theirs sevenfold. This is the least we can do for them, that have bn Instruments of the public Good: Render to every one their due Honour to whom Honour belongeth, etc.  
4. It may be a ground of Exhortation to all, especially to those who are public persons, 
4 Use: Exhortation to get puplicke spirit's.  to study and endeavour the public Good, above their own, with neglect of their own sometimes; and to this end, to labour for public spirits: every man to contribute his abilities of what kind soever, to be serviceable to the Community. As above in the heavens, every Star, even the least contributes its light and influence to the world, especially those of greater magnitude: So let it be on earth, in a Church, in a State, every one cast in something to the public Treasury: Some their wisdom and parts: Some their estates: Some their strength: Some their persons and lives; all their prayers. 
1. Persuaded.  For the persuading of this, consider these things:  
1. We cannot (as hath been said) otherwise approve ourselves to God, to men, or to our own consciences, 
1. This an evidence of Goodness.  that we are Good men, have any true Goodness, true Grace, true Religion. A Good man is a public Good, both Passively and Actively; is Good, and doth Good: A private spirit is an evidence of a natural heart. It was not a good speech of the trees in the parable; Shall I leave my fatness or my sweetness, etc. to be promoted over the trees, to go up and down for other trees? we must, if we be trees of God's Paradise, of Gods planting. He shall be like a tree planted by the water's side, that brings forth his fruit in his season, Psal. 1. All times a reseasonable for a Christians fruit, and so are all places: He hath his fruit in private, but most in public.  
2. This is the end of all our Abilities; 
2. It is the end of all abilities.  Non nobis solum nati, etc. is a Proverbial speech amongst the very Heathens: we were not borne for ourselves, nor live for ourselves; our parents challenge a part, our kindred and friends a part, our Country, our Religion, all: We are but Stewards entrusted with our Master's Treasure, to be distributed and laid out for the Good of the family: We are but Servants or Apprentices, that have nothing properly our own; we come into the world to serve our generation: It is the Scripture phrase, spoken of a King, King David, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 13.36. When he had served his generation, he fell asleep. In the great world, all creatures contribute their share to the maintenance of the Community: No creature is made for itself, none acts for itself, none lives to itself but an idle person, and a Neuter. The sheep, and bees, and the rest, pay their tribute to Man, Sic vos non vobis, etc. and the bees in the hives do not fill their cells with honey for their own private use, but every own brings in, and lays up, as in a common treasury; and drones are either killed, or banished from that little Commonwealth: In the body natural, every member is a public servant, to the whole Corporation. And shall Christians in the body mystical, or Citizens in the body political, vary from all the rest, and live only to themselves.  
3. This is very reasonable: 
3. It is very Reasonable.  There's none but lives upon the common stock, none but desires to partake, and share, in the Public Good, of peace, plenty, liberty, laws, religion: what reason or equity, they should expect it, if they contribute nothing to it. Shall all other men, all other creatures be made serviceable to them, and they to no body? How can men desire of God with the Psalmist? That they may see the Good of his chosen, that they may rejoice in the gladness of his nation, that they may glory with his inheritance, Psal. 106.5. if they have not some way or other lent their assistance to the procuring of it. If they will not suffer with God's people, is it reason they should reign, or rejoice with them? Such men may justly fear, that they shall be blasted by death, or otherwise, that they shall never see the Good of Gods chosen, or not have any comfort in it, though they see it. As the Prophet said to that unbelieving Prince, that doubted the plenty prophesied, as a thing impossible, though God should open the windows of heaven; Behold (says he) thou shalt see it with thine eyes, but thou shalt not eat thereof: 2. Ki. 7.2. And it was made good upon him, verse 20. For the people trod upon him in the gate and he died. Let that be considered.  
4. It is very dangerous to have private Spirits, 
4. A private Spirit is very dangerous. In respect  in the public causes of God, and his people, both, in respect of men, and God: Newters commonly far worst. First in regard of men, 
1. Of men.  they at least fall fowl upon such, both sides sometimes. Experience tells us of some, that for their neutrality have been plundered by both sides. See but an instance of this in Scripture, judg. 8.15.16.17. How sharply did Gideon revenge himself upon the men of Succoth and Penuel: for what? for complying with his enemies? no, but for their neutrality, and not affording him a small assistance. He took the Princes of Succoth, and the Elders thereof, even threescore and seventeen men, and thorns of the wilderness, and briers, and with them he taught the men of Succoth: And he beat down the tower of Penuel, and slew the men of the City. And I have heard a French story, of a certain Prince that in a war between the Emperor, and the French King, complied secretly with both sides, which being discovered to both, by letters intercepted, they both agreed to fall upon and break him, before they fell upon one another.  
But Secondly, if they escape with men, God 
2. Of God.  will be sure to meet with them worse. That bitter execration of Meroz, is well ●nough known, judg. 5.23. Curse ye Meroz, says the Angel of the Lord, curse ye bitterly the inhabitants thereof, because they came not up to help the Lord, to help the Lord against the mighty. And Mordecais message is also well known: If thou altogether hold thy peace at this time, deliverance shall come, but thou and thy Father's house shall perish.  
5. This is very profitable 
5. This is very profitable.  for a man's self; For what ever any man ventures in the public causes of God and Religion, etc. this is the best way, 1. to Secure it, 2. to Repair it, 3. to Improve it. First, to secure it, 
1. To Secure.  be it credit, estate, life, any thing: we have a promise for this, He that will save his life shall lose it, but he that will lose his life for my sake and the Gospels, shall save it. Say the same of estate, of credit, etc. The way to save it, is to lose it, and the way to lose it, is to save it. Men think, now in these troublesome times, to save their own stake, by sparing from the public cause: if things fall out ill, they will have something to live on. No, this is the way to lose all, in the loss of the public. For in reason we see, the safety of every man's cabin in a ship, consists in the safety of the ship, not the safety of the ship in the safety of the cabin; if the ship sink, what will become of his cabin? Secondly, Suppose a man should lose what he ventures for the public Good, yet God can easily repair 
2. To Repair.  it. Be it estate, or credit, or life itself: Our Saviour in the former speech supposes a man may lose his life, for his sake and the Gospels; how then can he save it? He means he shall not finally lose it, but have it again repaired and restored. Sometimes a man does but resolve to venture it, or lose it, and God will not let him lose it, but saves it for him. As when Abraham had brought of his heart to offer up his son, God would not let him: So here many times, when a man is resolved to venture all he hath, God is pleased to accept of the will for the deed, and to continue it to him; and this is a kind of Reparation: But if he do actually lose any thing. God is able to make it good to him again, which men cannot always do, especially not in matter of life. Thirdly, this is very good policy to improve 
3. To Improve.  our estates, etc. & the readiest way to advance them: We have a promise also for this, if we durst believe it; He that shall forsake heuse, or land, or life, etc. shall receive an hundred fold in this life, and in the world to come, life everlasting. Men trade for a great deal less profit; eight or ten, or twenty in the hundred, is thought good gain: but here is a hundred for one; who would not, who should not venture here, if he did believe this promise to be true?  

6. It is most Comfortable. Dulce & decorum est pro patria mori.  6. Lastly, as it is very Honourable, as we say, in those Instances before mentioned, of Moses, David, Jehojada, Mordecai, Nehemiah, Paul, who stand Renowned upon Record; so it is most Comfortable, in life, in death, when a man can look back upon that practic Good which he hath done, and hence collect an evidence of his true Grace and real Goodness, he may say with that holy Apostle; This is our rejoicing, even the testimony of our conscience, that in all godly sincerity we have had our conversation in the world. 2. Cor. 1.12. And as this is the comfort of his life; so when a man shall come to lie upon his sick bed, or death bed, he may comfortably plead it with God, as Hezekiah (one of the great Reformers of Religion) did in a like case, Lord remember how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight, Jsai. 38.3. Or as Nehemiah, after all his great undertake for the public Good, Think upon me, my God, for good, according to all that I have done for this people: Nehe. 5.19. and 13.22.  

2. Directed.  More might be added, but these may suffice, in way of Motive: I shall only add a few directions, as means to procure a public Spirit, and then conclude. Take these,  
1. The prime and principal is, to be Good men, 
1. Be Good m●n.  Religious, not only in show, but in truth. Get from God a new heart and a new spirit; the old is a narrow, private, selfish spirit: They that are men of public spirits, must be spiritually wise men (as the text calls them:) The wisdom of the world is to be wise to a man's self, Nemo sapit, qui sibi non sapit, is a proverb of Nature, he is not wise, that is not wise to himself: But only the wisdom which is from above, is first pure, then gentle, etc. full of mercy and good fruits, as it is described, Jam. 3.17. Wise men turn away wrath.  
2. The next is to be meek and humble men: 
2. Be me●ke men.  Wise men in the text are opposed to Scornful men, who are ever proud men; and we hear of the meekness of wisdom, Jam. 3.13. as we noted at the beginning. Now Meekness fits a man for doing of public Good, and that two ways: First, it hath a winning and insinuating Nature, to allay wrath and fury, and consequently tumults, contentions, seditions, and the like, which bring a City into a snare, or set it on fire, according as it is in the Text. For this, Solomon tells us, Prov. 15.1. A soft answer turneth away wrath, but grievous words (of proud and scornful men) stir up anger. And Prov. 29.15. By long forbearing is a Prince persuaded, and a soft tongue breaketh the bone. We have an Instance in Gideon, Judg. 8.2, 3. and in the Townclarke of Ephesus, Act. 19.35. in laying that storm and tumult raised by Demetrius. Secondly, meekness makes a man stoop and condescend from his own Greatness, to the meanest service and employment for the public Good. A proud heart as it ever envies those that are honoured for their public service, so he scorns to work for the public Good, unless in some high and honourable way: shall such a man as I, so parted, so gifted, so advanced, so enriched, stoop to such and such mean and low employments? shall I, that am a learned Rabbi of the times, condescend to teach the ignorant, simple, poor people? leave that to the poor Curate. Shall I that am by birth a merit, ennobled, shall I leave my fatness, my sweetness to go up and down for other trees? Now a meek spirit, will be content to be any thing, 
Judg. 9.9.  to do any thing, so he may but advance the common Good.  
3. Another direction is, to learn well the first Lesson in Christ's School, Selfe-deniall: 
3. Learn self-denial.  This Self is it that hinders all public Good. Men are naturally lovers of themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but in these last and worst times more than before, as it is prophesied 1 Tim. 3.2. Lovers of their own selves, as it is well rendered by our Translators, that is, so lovers of themselves, that they scarce love any body else, not their own flesh and blood, their posterity (which yet in some cases they love too well:) As the parents of the blind man, when there was hazard to acknowledge Christ, fairly gave him leave to answer for himself, He is of age, ask him, he shall speak for himself. These words spoke his parents, because they feared the Jews; for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the Synagogue, John 9.21, 22, 23. Therefore said his parents, he is of age, ask him. Never was there more of this Self-love seen, then in these times; when we see, not only brothers unnaturally to fight against brothers, but even children against parents, and which is most of all unnatural, even parents against children: The Apostle joins those two together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Lovers of themselves without natural affection, in the place afore mentioned. Till this Self, this Self-love be denied, men cannot go, or look beyond themselves.  
4. Lastly, to add no more, get your hearts filled with the love of God, and of his people: 
4. L●ve God and his people  Love is liberal and bountiful, Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own (mark that) is not easily provoked, endureth all things, 1 Cor. 13.4, 5, 6. Yea Love will make a man not to think his life dear for the public Good: Greater love than this hath no man, than to lay down his life for his friend, John 15.13. And therefore the Apostle having said, If God so loved us, we ought also to love one another, 1 John. 4.11. he shows how far this love will carry us, cap. 3.16. Hereby perceive we the love of God, because he laid down his life for us, and we ought to lay down our lives for the brethren. We are now at the highest degree of Love, and the greatest act of a public spirit, to venture his life for the public Good; Greater love than this hath no man, no man can show greater Goodness than this: Here therefore I stay. Consider what I have said, and the Lord give you understanding and practice in all things. Amen.  
FINIS.   

Vltimo januar. 1643.  
IT is this day Ordered by the Commons assembled in Parliament; That Sir Christopher Yeluerton, shall from this House give thanks unto Mr. Daniel Cawdrey for the great pains he took in the Sermon he this day preached (at the entreaty of this House) at St. Margaret's in the City of Westminster, it being the day of public Humiliation, and to desire him to Print his Sermon. It is also Ordered, that no body shall Print his said Sermon, but he whom shall be authorised by the said Mr. Cawdrey, under his hand writing.  
H. Elsing Cler. Parl. D. Con●.   

I Do appoint Charles Greene and P. W. to Print my Sermon.  
DANIEL CAWDREY.