Die Lunae, 31. Martii, 1645. IT is this day Ordered by the Lords in Parliament assembled, That Mr Cheynell, who Preached before the Lords in Parliament, on the 26. of this instant March, is hereby desired to Print and Publish his said Sermon; which is not to be Printed or Reprinted, but by authority under his own hand. Joh. Brown, Cler. Parl. THE discovery OF A Publiqve SPIRIT: Presented in A SERMON BEFORE THE Honourable House of COMMONS at Margaret's Westminster, at their public Fast, March 26. 1645. By William Goode B. D. Pastor of Denton in Norfolk, one of the Assembly of DIVINES. Gal. 5. 13. Serve one another in love. Gal. 6. 10. While we have opportunity let us do good unto all. Nemini dubium est quod ea quae Dei dono accepimus ad Dei cultum referre d●bea●●●, et in eius opere consumere quae eiusdem sumpsimus largitate. Salvi●n lib. contra Avatitiam. 1 LONDON, Printed by I. L. for Christopher Meredith, at the sign of the Crane in Paul's churchyard. 1645. Die Mercurii 26, Martii. 1645. ORdered by the Commons assembled in Parliament, That Sir Roger North, and Mr Cage do give thanks to Mr Goode and Mr Ward for the great pains they took in the Sermons they preached this day, at the entreaty of the House of Commons, at St Margaret's Westminster, (it being the day of public Humiliation) and to desire them to print their Sermons. It is also Ordered, that none shall presume to print their Sermons without Licence under their hands writing. H. else. Cler. Parl. D. Com. I do appoint Christopher Meredith, to Print this Sermon, and no man else. WILL. GOODE. TO THE honourable house OF COMMONS in Parliament Assembled at WESTMINSTER. I Could have drawn many strong arguments from mine own weakness against the publishing of this Sermon, had not your desire deprived me of my freedom. It is enough to me, and I hope it will be so to others, that what I do herein, is an act of obedience to your Commands. The doctrine I have herein pressed upon others is, that they ought to be serviceable to the public, which I durst not confute by concealing my poor and weak labours, after they received the stamp of your judgement upon them to be in the least measure useful for the public good. In this Discourse I now present you with, I have laboured chiefly to discover those rocks of self-shipwrack which lie hidden in the waves of public employments, that in your steering of the public Ship, you might not dash your souls against them, and so sink the comforts that out of all your worthy labours might eternally redound unto your souls. If you seek God's honour, God hath secured your honour by his own promise. You must not expect always to be paid 1 Sam. 2. 30. in good coin by men, who reap the benefit of your hazards for their security. Many will deal with you, as beasts do with trees, they get under their shadow in time of a storm, and when that is over browse and crop the boughs thereof: But in reference to God, you may safely conclude, as Marcus Antonius did, Hoc habeo quodcunque dedi. You know what Christ will say to his Church-Samaritans, Matth. 21. 40. In as much as ye have done it to the least of these, ye have done it unto me. I have often sadly wondered, what was the meaning of that balancing providence of our most wise God, who hath often made the scales even betwixt us and our enemies, in this civil War, nor can I find it out, unless it be this; because the wheels of our Reformation drive so heavily. It is God's Great mercy, and your great honour, that so many unprofitable thorns are already stubbed up which choked the liberty of the Gospel, yet if now the church's field should lie half tilled, we must expect abundance of weeds. The sooner you can accomplish the planting of a good ministry, and the giving of just encouragement to those that labour in the Vineyard, and that a Government with Scripture warrant may be fully executed, the sooner you may expect to bring the Ship of the commonwealth into the harbour of a happy Peace. That you may so manage all your employments in the public service, as may be most for God's glory, the speedy redress of our present miseries, and the comfort of your own souls; is and shall be the earnest and constant prayer of Your most unworthy servant in the work of Christ, WILL. GOODE. A SERMON PREACHED before the honourable House of Commons at their late solemn monthly Fast, March 26. 1645. Act. 13. 36. For David after he had served his own generation, by the will of God fell on sleep. THe children of God, who in their lives have had a special care to honour God, God hath had a special care to honour their memories in future times; according to that promise, 1 Sam. 2. 39 And hence it is that Moses many times in Scripture, for honour's sake, is called the servant of God. Abraham is thrice called the friend of God a 2 Chron. 20. 7. Isa. 41. 8. Jam. 2. 23. . Daniel is styled a man greatly beloved b Dan. 10. 11. . And Job is recorded to be a perfect man and upright, and none like him in the earth, Job 1. 8. And so David here being often spoken of in this Chapter, before the mention of him is dismissed, the Holy Ghost leaves this Character of honour upon his name, in the words of my Text▪ David served his own generation. There is some difference in the reading of the words of my Text amongst Interpreters. Some affix these words [by the will of God] to the former clause, and read them thus: David in his own generation having served the will of God. Others leave them to the latter words, and read them thus. c Vatablus. Calvin. Lorinus. Erasmus. David by the will of God, fell on sleep. I shall follow the latter reading in the handling of them, as being most agreeable to the context; which appeareth thus. This verse is part of Saint Paul's Sermon which he preached at Antioch, to prove that Jesus Christ was the true Saviour of the world. And having proved Christ to be risen again, and to be alive, by that prophecy of David; Thou shalt not suffer thy holy One to see corruption, vers. 35. Lest any one should take this to be understood in a full sense of David; he preventeth that by saying, That David by the will of God died, and saw corruption; as the words following in this verse declare. David may be said to have died, and to have seen corruption, by the will and determinate counsel of God, for two reasons. First, because this is the statute Law of God, for all men once to die, Heb. 9 27. Secondly, because his death and corruption leaves this prophecy an evident proof of Christ's resurrection. My purpose is not to speak of the latter words of the Text at all, but of these only; David, after he had served: or, having served his own generation. Two words here require some explication; we must inquire what is meant by served; and what by generation. First, what is meant by served: And to see this, we will borrow light from the history of David's life. In the second of Sam. 23. David is called the sweet singer of Israel; being the penman of that precious model of divine truth, the book of psalms, 2 Sam. 6. He brought back the ark of God unto his city; he took care of the preservation, and observation of the laws of God: thereby to propagate the true Religion. 2 Sam. 8. We read that David subdued the common enemies of Israel, and put Garrisons in their Cities, for the safety of the commonwealth; and executed judgement and justice to all the people. Thus David, both as a King and as a Prophet, was a glorious instrument in his life-time, of advancing the good of Church and commonwealth▪ This was David's service. Secondly, What is meant by generation. By generation, is meant the men of his generation; and two things are implied by it: First, the time of his service, which was the time of his natural life; there are times of suffering for the bad, and times of reigning for the good, hereafter: but no time of serving but in this life. Secondly, here is the latitude of David's service; it was not swallowed up in the gulf of self, nor confined within the narrow verge of his own family: it was not private, but public service, extended to all, upon whom by virtue of his calling he could have any influence; all that were of his own generation. In the words thus explained, the point of doctrine clearly observable in them is this. Such as are truly godly, according to their abilities and callings, Doct. are serviceable for the public good of Church and commonwealth in the times they live in. For the full and clear manifestation of which truth, I will observe this order in the handling of it. First, I will show that the godly have served. Secondly, why. And thirdly, how we ought to serve our own generations. First, men of gracious spirits in all Ages have been serviceable to their generations; active for the public good according to their abilities and places. Righteous Noah spent many years, and bestowed much cost, in building an ark to preserve the Church; and such a stock of men and beasts as might recrute the earth, which was wholly to be laid waste by an universal Deluge. Godly Joseph having the disposal of Egypt's plenty, provideth not only for the famine of Egypt, but of Canaan also; he storeth up bread for his father Jacob, and his family; and obtaineth a Gos●e● for the people of God to inhabit in. King d 2 Chron. 17. 8. 12, 13. Jehosaphat as soon as he was invested with the Crown of Judah, abolished Idolatry; sent Levites to teach the people the Law of God throughout all the Cities of Judah, and sent his Princes with them to countenance their work: he built storehouses, and fortified the Cities with strong works and men of war. Good Josiah broke down the Altars of Baalim, stamped to powder the graven and the molten Images, renewed the Covenant before the Lord; and kept the Passeover with that exactness, that the like had not been kept in Israel from the days of Samuel e 2 Chron. 34. 4. 32. 2 Chron. 35. 18 . Saint Paul improved the rich treasury of gifts to the uttermost for the good of others; who though he were free from all, not engaged to any; yet became all things to all men, that he might gain the more, 1 Cor. 9 19 The like might be showed of Zerubbabel, Nehemiah, Daniel, and divers others recorded in Scripture. But in a case so evident let these suffice. Secondly, the next thing to be inquired, is, the reason why godly men are so solicitous for the public good. The first Reason hereof is, because Christ hath charged this Reason 1. duty on every member of that body whereof he is the head, 1 Cor. 12. 25. The members should have the same care one of another, that the members of the natural body have. The eye seeth not, the foot walketh not, the hand worketh not for itself; but the whole body: so in the body spiritual, that member that indevoureth not the benefit of the whole body, is no more a member of it, than a wooden leg, or a brazen hand is of the body natural, Phil. 4. 2. 5. Look not every man on his own things, but on the things of others. When we once give up our names to Christ, we are no longer our own, nor that we have ours: we are then listed for the public service, and receive our charge, Gal. 6. 10. Do good unto all men, as ye have opportunity. Secondly, because this is the end why God bestows such talents Reason 2. upon his people, wherewith they may be serviceable to the public. The manifestation of the Spirit is given to profit withal, 1 Cor. 12. 7. Honour the Lord with thy riches, Pro. 3. 9 The good servant in the Gospel is known by this, that having received ten talents, with the employment of these he gained other ten. Whatsoever we receive from God, we take it but by a Letter of administration, to employ it according to the mind of the Donor, for public uses. If we have power, and the commonwealth be not secured; if we have gifts, and the Church of God be not edified; if we have riches, and the poor be not relieved, the naked clothed, the distressed comforted; Christ Jesus will never own us for his, Matth. 25. 35. The Heathens by the law of nature had thus much divinity, as to know they were bound to improve their parts and endowments for the common good: and therefore it was a Law in Athens that every one when he came to the age of a man, should take an oath whereof this was part, that he should do his uttermost endeavour to leave the commonwealth, whereof he was a Member, in a more flourishing estate than he found it. The Egyptians had a Law that every one should give up his name and trade to the governors of the commonwealth, that they might be able to take an account of him what benefit he brought to the Common-weal he lived in. [Omnes autem cives cum ad aetatem adolescentiae pervenissent, conceptis verbis iurabant. Pugnabo prosacris, prosanctitatibus, sive solus, sive cum multis, e●itar ne patriam meam tradam posteris deteriorem, sed multo magis florentem.— Monstri atque prodigii simile sit aliquem in repub. sine publico fructu versari. Aegyptiorum lex magnopere approbanda est, qua singuli cogebantur nomina et artes suas apud moderatores reipublicae profiteri, ut operis deinde sui rationem reddere cogerentur. Osorius Lusit. deregis institutione. lib. 7.] Thirdly, public service is most for the glory of God. If I Reason 3. be a Father, saith God, Mal. 1. 6. where is mine honour? The more we love God, the more we honour him: now God is most honoured by public actions. First, Because public actions are most exemplary. Ten thousand torches will not give so much light as one star in the firmament; Those that are exalted stars in the firmament of earthly power, if like that star in the East they lead to Christ, thousands will be induced to follow by their example. Assoon as Constantine the Emperor was converted, and became a Christian, all the Roman Empire became Christians also. Assoon as the king of Nineveh repented, all the city turned from their evil ways, Jonah 3. 10. Secondly, because public persons have opportunity to do most good: their wisdom, justice, piety and zeal, make thousands happy. Magistrates and Ministers are the great wheel of a Kingdom, and if they move in the Sphere of true Religion, and the power of godliness, all the lesser wheels must outwardly at least conform to their motion. A good father may make a good family, a good minister may make a congregation good, but a good Magistracy, and a good ministry may make a whole Kingdom good. Thus I have showed you why the godly serve their generation: now I come to show how this service must be performed. And this I shall give you in two particulars. First, how the persons must be qualified, and secondly, in what manner they ought to act. First, how the persons must be qualified. Those things that are requisite in good servants to their masters, are requisite in such as rightly serve the public. First, good servants are obedient to their masters just 1 Qualification, Piety. commands, and none are fit servants for the public, but such as are obedient to God's commands, such as have a true interest in God through the Covenant of Grace in Jesus Christ; All godly men are serviceable, and none but godly men can be truly serviceable to their generation. Without true Grace, we can neither act throughly, comfortably, nor successfully for God. First, Not throughly. Many acts of this service are higher than we can be carried, either by the hopes or helps of carnal reason. Sometimes it will be necessary to employ all, adventure all, expend all we have, and upon this very condition Christ gives admission into Gospel Service, Luke 14. 33. but this, a wicked man will never come up unto for God. The world is his. All which by his own Principles he cannot leave, but be undone. And therefore as the king of Navarre said to Beza, That he would launch no further into the Sea of Religion than he might be sure to return safe into the haven: so these will accompany a good Cause as far as they can carry their worldly profits and contentments with them. But Grace that doth elevate the heart above all the fears and flatteries of the World, that might any way stop us in that service God calls us to. Hence Saint Paul, Phil. 4. 13. I can abound, and I can suffer want, I can do all things through Christ that strengtheneth me. God's people fear not to make Beneficence their Patrimony, because they have the best Assuring house in the World for their adventures, the promises of God. Their hopes of heaven make them willing to sacrifice all they have on earth in Christ's cause. Heb. 10. 34. They took joyfully the spoiling of their goods, knowing in themselves, they have in heaven a better and more enduring substance. Secondly, wicked men they cannot act comfortably, that is, acceptably. The prayers, much more the cares of unregenerate men are an abomination to the Lord, Prov. 28. 9 God may use unregenerate men to do good offices to his Church, yet this will bring no true comfort to themselves, because they seek not God's glory in what they do. God made use of Cyrus to deliver his people out of captivity, and to repair the decayed estate of the Church and commonwealth of the Jews,▪ Ezra 1. Of Balaam to bless his people. Of Nabuchadnezzar to command all Nations▪ Countries and Languages, to worship the God of Daniel. Of Hiram to prepare timber for the building of his Temple. Of Marcus Aurelius the Emperor to enjoin the Senate of Rome to make an Edict that they should be burnt quick g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Justin Martyr. Apol: 2. pr● Christianis. , that accused a Christian because of his Religion. But all these were but like Noah's carpenters, that built an ark to save others, while they were destroyed with the flood. Thirdly, wicked men cannot do public service so successfully as the faithful: they have no right to God's promises, which are only made to those that are in Christ, to those that are sanctified and in covenant with God. They cannot call in God's wisdom to direct them, nor God's goodness to assist them, nor God's power to strengthen them in great undertakings, as the children of God may do. A petition preferred to a Prince would not speed, when of necessity the petitioner must subscribe himself a traitor to his majesty. The country of Tyre and Sidon, having need of Herod's favour made suit to Blastus his chamberlain, that was gracious with him. And Themistocles being to make a great request to Philip king of Macedon, took with him young Alexander Philip's beloved son. We can only then speed with God, when we can by faith take Jesus Christ with us to be our intercessor. And hence it is, that one Moses can do more with God, than a thousand Pharaoh's, one Eliah more than a thousand false prophets, one Abraham more than a thousand Sodomites. They that would do much with God, must be men of much faith and holiness in the sight of God. Secondly, good servants are such as know their Master's 2 Qualification, Knowledge of affairs. business, that so they may leave nothing undone, which their duty calls for. So good public servants must be such as acquaint themselves with the true state of those affairs they are trusted with, that so they may be always ready to perform those offices that public necessity will impose upon them. Nehemiah inquires exactly of the state of the Church and commonwealth of Judah, by Hanani and others that came from thence. Nehemiah 1. 2. And Joseph examined his brethren very strictly concerning the affairs of his father Jacob, and his family, when they were sent to Egypt, Gen. 45. There is no such way to get on the bowels of compassion and to oil the hinges of all our abilities, and to make us act to purpose for the public, as to be well versed in the calamities of the times, and to read often over the book of zions lamentations. We must know the wounds of Church and State, and be able to search them, before we have either skill or will to heal them. Thirdly, good servants love their Masters. And that we 3 Qualification, Love. may rightly serve the public, we must get a tender affection to the good of Church and commonwealth in which we live. There may be many tall Cedars in Church or State, yet if they do not bear this fruit of the Spirit, Love, they more shadow than shield the plants that grow under them, and do but cumber the ground they stand on. There is nothing will be at so much pains and cost, and therefore nothing makes a man so serviceable as Love, 1. Cor. 13. 4. Love endureth all things, is bountiful, seeks not her own, nothing will adventure like Love, Cant. 6. 8. Love is stronger than death. The Ancients were wont to paint Love with many crowns upon the head, because this rules all our affections, and commands all we have. The good Centurion in the Gospel, builded the Jews a Syagogue, a pious and a costly work: the reason is given in those words before, He loved our Nation, Luke 7. 5. David did many excellent and glorious services to the Church of God, and the reason was his Love, Psal. 16. 2. All his delight was in the Saints that were on the earth. A greater work than the Creation of the world, was man's Redemption, and the cause of this was Love, John 3. 16. Love is that which will never be bribed to desert the Ne immortalitatem quidem contra rempub. acceperim. public, as Tully though but a Heathen could say, I would not accept of immortality for a reward, to bring any detriment to the commonwealth, public service many times meets with the most grating ingratitude of any other, as a Heathen told his son, that much desired to have a public employment, he took him and showed him the antiquated planks of a weather-beaten ship, and said, Thou must look to be contemned like one of these. If therefore you think to bear up your spirits in public service, you must get much love to the public good. Fourthly, good servants are courageous to preserve and 4 Qualification, Courage. defend what their Masters commit unto their charge. When David kept his father's sheep, he fought with a Lion and a bear, 1 Sam. 17. 34. And so public servants must be men of courageous spirits. Courage is a grace of God whereby we are enabled to perform such actions as are full of difficulty and danger, and such for the most part are actions of public concernment. The Prophet Zachary compares them to the levelling and making plain of mountains, Zach. 4. 7. in the 91. Psal. v. 13. they are compared to the treading on the Lion and the Adder. And therefore when God set Jehoshaphat about the Reformation of the Church of Judah, it is said that his heart was lifted up or encouraged in the ways of God, 2 Chron. 17. 6. his heart was raised above the fear of any opposition. When Joshua was called to fight the battles of the Lord, God gave him this Commandment over and over, 1. Iosh. 6. Be strong and of a good courage, and verse 7. Only be strong, and very courageous. That spirit only is fitted for public service, that dares encounter with any difficulties or dangers in the world. Musculus approved himself to be of a courageous spirit, upon an accident that put him to the trial. f Abrah. Musc. in narrat. de vita patris. A Nobleman one Reinard that much loved him, knowing that he was gone abroad to preach in a village, disguised himself, and taking many of his horsemen with him, came rushing in at the Church door, and in a threatning manner bade him come out of the pulpit. Musculus desired he might have leave to finish his Sermon, and then he would go whither they would carry him; he then went on without any sign of fear, exhorting the people to constancy in the Faith; when the Sermon was ended, the Nobleman embraced him, and admired his courage, which indeed was fit for his employment. Eusebius Samosetanus was of the like spirit, who, when Constantius threatened to cut off his right hand, because he would not subscribe to an unlawful thing as he desired, he held up both his hands to the messenger that was sent to him, and told him he should take them both rather than he would do it Hist. Mag. cent. 4. c. 10. . Fiftly, good servants are wise in ordering their Master's 5. Qualification. Wisdom. affairs to the best advantage; so public servants must be men of wisdom. When Moses was to direct the children of Israel in the choice of governors, he saith, Deuteronomy 1. 13. Choose ye wise men and known among your tribes. And when our Saviour sent out his Apostles, he bade them Be wise as Serpents, Matth. 10. 16. This is required in all Magistrates. Psal. 2. 10. Be wise O ye kings, be instructed ye that are judges of the earth. This wisdom is, First, to discern betwixt good and evil. It is a woeful thing in any, to call evil good, or good evil, Isai. 5. 20. When this is but the people's sin, you may see the fruit of it, Ier. 4. 20. Destruction upon destruction, the whole land is spoiled; and why? ver. 22. My people is foolish, they have not known me, they have no understanding; they are wise to do evil, but to do good they have no knowledge. Now if ignorance of good and evil be so dangerous in any, much more in Rulers; and hence it is, that Solomon saith, Woe to thee, O land, Eccles. 10. 16. when thy King is a child, and Proverbs 28. 16. The Prince that wanteth understanding is also a great oppressor. Rulers have the power of rewards and punishments, which are the greatest outward means to draw a people either to misery or happiness. These have power to enact laws, to be other men's rules, and if these set up iniquity by a law, how will this hasten the destruction of such as shall obey? the laws, by which Christ must be crucified, and Barabbas released, prognosticate a desolation, and therefore God was exceedingly pleased with Solomon's choice, and Solomon happy in making that choice, when being called unto the kingdom of Israel, and being bidden to ask what he would, he said, Give thy servant an understanding heart to judge thy people, that I may discern betwixt good and bad, 1 Kings 3. 9 Secondly, the wisdom requisite in public persons, is to act seasonably, Matth. 24. 45. He is a faithful and wise servant that giveth the household meat in due season. Opportunity is the wind and tide to carry on all affairs, and makes that feasible, which at other times is not possible to man. When Daniel understood by books, Dan. 9 2. That the seventy years of Jerusalem's desolation were accomplished, he presently set his face unto the Lord God to seek deliverance by prayer and supplications, with fasting and sackcloth and ashes. A wise heart, as Solomon saith, Ecclesiastes 8. 5. discerneth both time and judgement. Thirdly, this wisdom is, to act orderly, that is, to file businesses for dispatch, according to their weight, necessity, or consequence: to prefer the public before the private, to build God's house before we build our own, to secure the roots of happiness, (Religion and laws) before the branches, as peace, and wealth, and case, and plenty, and the like; If the public ship of common safety perish, no man can ever save his own cabin. Thus you have the qualifications of the persons. Now of the manner of their acting. This in two things. First, We must serve the public sincerely, that is, herein seeking primarily the glory of God, and the advancement of the public, more than our private benefit, which may be involved in the public interest. This is God's rule, 1 Cor. 10. 31. Do all to the glory of God. No actions please God, wherein our chief aims are not at his glory, and he that acts not thus, acts not as a Christian. Actions may be Morally good, such as the virtuous actions of the Heathen were, good for the matter of them, as the acts of Fortitude, Magnanimity, Compassion, or actions about Religion, as meditation, reading, hearing of the word, and prayer; but none are Theologically good, warranted by God's word, or pleasing to God, but such as proceed out of love to God, and intend especially his glory. Such actions only are the true fruits of Gospel grace, and Christian obedience, according to that rule of our Saviour, John 7. 18. He is true that seeks the glory of him that sent him. Though our public actions be never so specious and beautiful, yet God looks at them as painted flowers that have no sweetness, and empty shadows, if this be not their end, if we do but make the public a stalking horse to our own advancement, and use it but as the cripples did the pool of Bethesda to cure their own sores, we are but like Israel, Hosea 10. 1. Israel is an empty vine, and bringeth forth fruit unto himself. Secondly, we must serve the public thoroughly, faithfully, or zealously, that is, with all our abilities, according to our places and callings; As David set himself with all his might to build the Temple, 1 Chron. 29. 2. God requires that our All should be sacrificed for the managing of his Cause, and promoting of his Glory, Mat. 10. 37. If Christ call for our time, our strength, our estates, our parts, our labours, our graces, our prayers, our lives, for the maintaining of his gospel, Cause, and Honour, we ought to yield them. Two Arguments there be that make this plea of God for our All to be employed in his service, unanswerable. First, Dominus dedit, The Lord hath given us all we have, What hast thou that thou hast not received at his hand? and than it is all the reason in the world, that God should be served of his own. Secondly, Dominus auferet, the Lord will take away his blessings, if he cannot be served with them. This Argument is used by God himself, Hosea 2. 9 Ye have bestowed them upon your lovers, Therefore I will take away my corn, and my Wine, my oil and my Flax which I have given you. If any blessings thou hast are thought too good to be employed in the public service, for the honour of God, certainly they are too good to be enjoyed by thee, to be spent upon thy lusts. It is a soul-destroying sin, to be all for wealth, or all for honour, or all for pride; but to be all for God, that's our duty to improve our All, for the public good of Church and commonwealth, according to God's command. This is the service we ought to do unto our own generation. Thus I have cleared the point of doctrine, and showed you both that, and why, and how we ought to serve our own generation. I come now to make Application hereof unto ourselves. And first, We may from hence take an estimate of our spiritual 1. use. Of trial. condition what it is. Godly men are serviceable, sincerely, thoroughly, faithfully, zealously serviceable to their generation: we may then judge by this whether we be godly men or no. This is a question fit to be discussed at all times, betwixt God and our souls, but especially in these times, when almost every man's godliness, (what ever his profession or actions be) is put to the question by others, and that upon this very point, whether he be truly faithful, truly serviceable to the public good or no. Three sorts of persons may here be discovered to be ungodly men. First, such as are enemies to the public good, such as by secret plots, or open violence, subvert the happiness of that Church and commonwealth in which they live. Valerius said of Varus, that he came poor into the rich Province of Syria; but at his going out, he went away rich, and left the country poor. Such as this Varus, they are the moths and Cankers of the public prosperity, and their reward shall be answerable. Their feet shall rot, their eyes shall consume in their holes, and their tongues shall consume in their mouths, Zach. 14. 12. Secondly, such are ungodly men, as be no friends to the public. Some there be that are like the Star Mercury, of which Astronomers say, that it is either well-affected or malignant as it stands in Conjunction with other stars. Some on purpose will not know or own Christ's cause, like rich men that will not know their poor kindred for this reason, because they shall cost them nothing. Neutrality in reference to the cause of Christ, is certain enmity to Christ himself. The logic of the Scripture makes but two divisions of all the men in the World, Mat. 12. 30. our Saviour tells us he that is not with me, is against me. There be some that so mind earthly things, that what condition soever the Church and people of God are in, like Gallio they care for none of these things; some are so intent upon their private profit, as they will take no time to consider of the public weal; and as these take no care of God's cause, so God doth usually leave them without his protection; and it fares with them, as it did with Archimedes in Syracuse. Syracusa was besieged by the enemy, but Archimedes being a Mathematician, continued making of figures, and drawing of lines, and would contribute nothing to the public defence, and when the enemy broke in, a soldier knocked him in the head as he was making figures in the dust. Thirdly, such are ungodly men as are friends, but not thorough, nor sincere friends unto the public, such are wishers and woulders, that would bless the public exceedingly, if it would be done with good words, they would serve God willingly, if he would be content with such service as costs them nothing. But when the cause of God, or the commonwealth calls for payments, adventures, such as hazard the emptying of their private fullness, than they murmur, and repine, and wish for their old Religion, like those, Jere. 44. 17. then they would gladly make a Captain and go back again into Egypt. These are no godly men. And further, It is possible that men may bestow both pay and pains, and be great agents in promoting the affairs of Church and commonwealth, and yet for want of right aims in their undertakings, if they be weighed in the balance of the Sanctuary, may want some grains of the weight a godly man must have. It is possible to be very diligent in a public office, as Jacob was in keeping Laban's sheep, the drought t Gen. 31. 40. consumed him by day, and the frost by night, and yet this was not for Laban's sake, there were certain ringstraked among the flocks, and there was a beautiful Rachel, that were his chief lodestones in that hard servitude. There will be no comfort to our souls, or clear evidence of the truth of Grace drawn from the height or weight of public services, if undertaken chiefly for private ends. Public services done with a public spirit, wherein we serve not ourselves so much as God, nor seek our own so much as the public good, is only that which will make up the Character of a godly man. But we are still in the dark, what it is todo public service with a public spirit: and now when we are necessitated to so many public employments, it would be a good refreshing to our hearts, if we could read in this service the stamp of true grace set upon our souls. I beseech you therefore, attend to these few signs which I shall give you for the trial of our sincerity, whether we aim chiefly at God's glory, or no, in our public undertakings. This I will premise as a foundation, That there is no outward service whatsoever, be it never so Great, Specious or Honourable, that of itself can be an infallible Argument of a sincere and public spirit, 1 Cor. 13. we may give all our goods to the poor, and our bodies to be burnt, and yet want true love to God. This may be done for private ends, and such are below the glory of God. It is a very hard matter to do any greater outward public service then some of the Heathen have done [Eumolpus bellum Athenis intulisset: et fuit Oraculo editum, Athenas victrices fore, si quisquam se neci pro salute patriae devoveret. Aglauros' sese ut patriam periculo liberaret, ex muro praecipitavit. Osorius de institut. Regis. et discip. lib. 7.] When Eumolpus made war with the Athenians, the Oracle delivered this to the people, That if any would offer himself to death for the safety of his country, the Athenians should get the victory: hereupon Aglauros cast himself headlong from the top of a high wall, that he might deliver his country. There must be a right inward signs of a public spirit. frame of the soul, as well as outward service, to demonstrate a public spirit, which to discern, you may consider these symptoms. This is a sign of a right frame of heart, or a public spirit, sign 1. when we so dispose of ourselves in our employments, that we may be in a better capacity to carry on God's designs, than our own, and to advance the public more than our own interests, when we having a subsistence, do willingly embrace a call to an employment, wherein we do more good to others, though with less profit to ourselves; rather than a place wherein we can do less good to others, though with more profit to ourselves. Public spirits delight in their work more than their wages, but self-ended men love their wages better than their work. You may see the copy of a private spirit in Ephraim, Hosea 10. 11. where it is said, Ephraim is as a heifer that is taught, and loveth to tread out the corn. Heifers among the Jews were used in two services, one was to plow, and the other was to tread out the corn, now ploughing was a hard labour, and the beast that did this, had but ordinary keeping, but they that trod out the corn had plentiful feeding with their labour, for it was a Law, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Ephraim therefore that drove his own designs, and not Gods, is compared to this heifer, that loved that work best that had the best wages. Public spirits are ambitious of doing great things, but not of having great things for themselves, especially at such times as the commonwealth is at a low ebb, and many godly are pinched with great wants. God speaks by way of reproof to Baruch, for desiring much in times of common calamity, Jer. 45. 5. I am now, saith God, pulling down what I have builded, and plucking up what I have planted; Seekest thou great things for thyself? seek them not. Solomon left us a good precedent of a public spirit 1 Kin. 3. 9 who when he might have asked what he would, 1 Kings 3. 9 asked wise and understanding heart, to discern betwixt good & bad, and to judge the people. His main care was to be able to do his duty aright in his place, he did not desire riches, or honours, or Prerogative: men of public spirits when they are called to employments, make matter of duty their main care, they are more solicitous how to please God in doing the duty of their calling, then to please themselves with the honours or profits of their places. While private spirits wrestle with men, and strive who shall have the most honour, and greatest command, gracious spirits wrestle with God by prayer for ability to execute God's command, and discharge their duties in the places they are in. Secondly, it is a sign of a sincere and public spirit, when sign 2. God in any undertaking maketh us successful, if then, we give all the glory of our successes unto God. Thus did Samuel, 1 Sam. 7. 12. when the Philistines came out to battle against Israel, and the Israelites were afraid, Samuel offered Sacrifice and prayed for them, and God discomfited the Philistines by thunder, Samuel set up a stone in that place, and called it Eben-Ezer, saying, Hitherto the Lord hath helped. Thus the glory of the victory was all given to God. When Paul and Barnabas came to Lystra, Paul healed one that had been a cripple from the womb, and when the people saw it, they began to cry up Paul and Barnabas for gods, and would have done sacrifice unto them, but when they perceived that by the people's admiration of them, the glory due to God, (whose power had wrought that miracle) began to be attributed to them, they rent their clothes out of indignation, and cried, we are men of like passions with yourselves. Acts 14. 14, 15. God will not, and the godly will not, give the glory of his workings to any other but himself. As showers upon a dunghill make it grow full of weeds, so great mercies great deliverances, great victories make evil men ambitious, proud, and insolent. But as the rain upon a fruitful field makes it abound with plenty of corn; so great mercies to the righteous make them more abound in the praises and love of God. Thirdly, it is a sign of a public spirit, when we are sign 3. deeply affected with, and vigorously active for the redress of others miseries, in which we have little, or no share ourselves. When Isaiah by the spirit of Prophecy did foresee the calamities that the Persians would bring upon Judah, he lamented exceedingly, saying, Look away from me, I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people, Isaiah 22. 4. When Daniel foresaw the miseries that Antiochus would bring upon the Jews, he sainted, and was sick certain days, Daniel 8. 27. Nehemiah, though in great prosperity himself, having a place of honour in the court of Artaxerxes, than the greatest Monarch in the earth: yet when he heard of the desolations of his brethren, in the land of Judah, sat down & wept, and fasted, & prayed certain days unto God for their deliverance. This may speak much comfort unto those that mourned twenty years ago, for the removal of Germany's calamities, but they that never brought water to quench the flames of Christendom till the fire broke out in their own houses, may question whether the common cause, or their own private interest is the great wheel of their motion. Terentius that was Captain of the Guard to Adrian the Emperor, gave a remarkable testimony of a public spirit, who putting up a petition to the Emperor, that the Orthodox Christians might have a Temple by themselves, to worship God in apart from the Arrians, the Emperor tore his petition and threw it down, and bade him ask something for himself, and it should be granted: but he modestly gathered up the pieces of his petition again, and told him, If he could not be heard in God's cause, he would never make any request for himself. Fourthly, this is a sign of a public spirit, when in all our sign 4. our undertakings we act by the rule of God's word, and that only, equally, and fully. First, Only, when we labour the advancement of the Church or commonwealth only in ways approved by God; Peace to as many as walk according to this rule, Gal. 6. 16. Thou shalt not do evil that good may come thereof, is a Rule that holds in all actions whatsoever; aiming at a right end, and using of lawful means, are never to be separated in any undertaking. God's glory can never be intended sincerely in that action, which is carried on by sinful means, though it seem never so much to hold out the advancement or benefit of the Church or commonwealth. First, because God is more dishonoured by the commission of one sin, than the greatest sufferings of the creature. Secondly, because the use of sinful means to effect God's work, is plainly to deny God's attributes, his infinite power, wisdom, goodness, and faithfulness, as if he were not able in his own way to bring his own ends to pass. It was a good work which Asa did when he endeavoured the defence of his kingdom against the enemies thereof, yet because he called in unlawful help, God tells him he had done foolishy, intimated that his heart was not perfect, and said that from thenceforth he should have wars, 2 Chro. 16. 9 Jeroboam made a more easy and a more cheap religion than God appointed to establish his new erected kingdom; but it was because he sought his own honour and not Gods, 1 Kings 12. 28. to 31. Secondly, as public spirits act only; so likewise, equally, universally by God's rule. They make conscience of doing one thing as well as another, even every thing, within the compass of their calling and abilities, that tendeth to the advancement of the public. Artaxerxes was convinced that God's work must be throughly done, when he gave that command to his Treasurers, Ezra 7. 23. whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven; for why should there be wrath against the realm of the King and his sons? Sincere reformers of the Church will not leave the work until every thing in religion is refined and established according to the pattern. Every duty God commands hath the stamp of his glory upon it, and he that doth one duty for God's glory sake, will do all that God calls him to. If one part of the body sweat, and the rest be cold, it is a symptom of unsoundness, as Physicians say: To be zealous in one particular of God's ways and worship, and not in all, is a certain sign of an unsound heart. The Prophet Jeremy saith of the Israelites, Ier. 32. 23. They had done nothing of all that God commanded them to do. Now it is evident they did hear God's word, kept their Fasts, offered Sacrifices, and many other things; but God valueth these as nothing, because they did not all things he commanded, their partiality did manifest those things which they did, to be done with hypocritical spirits. Jehu his heart was not right, and this is given as the reason of it; He was very zealous to destroy the posterity of Ahab, and the worship of Baal, yet he kept up the Calves at Dan and Bethel, 2 Kings 10. 29. Saul his heart was not right, because his execution of justice wanted its due Latitude, when he spared Agag, and the chief of the spoil. It is a sign of uprightness in matters of justice, when the direction of the Prophet Amos is perfectly observed, Amos 5. 24. Let judgement run down like waters, and justice as a mighty stream. First, let judgement be like water, which is pure and cleansing: laws must be good, such as may cleanse away all the oppressions of a land. Secondly, justice, the execution of these laws must be like a mighty stream, which admits of no stop in the course of it, it must extend to all, and neither fear nor favour, nor cousin, nor brother, nor bribe make any diversion of it. Thirdly, public spirits act by God's rule, fully, that is, they come up to the rule, in the height of their courage and self-denial for God. They undertake and go thorough with that they are called to, notwithstanding any hazards or dangers in the way. When S. Paul was called to be the Apostle of the Gentiles to preach Christ unto them, he objected not the persecutions he might expect, but presently went about his work, without any carnal reasonings against it, saying, I conferred not with flesh and blood, Gal. 1. 16. This is the Character the holy Ghost sets upon Caleb, Numb. 14. 24. And he followed God fully; he was a man of another spirit, that is, a right public spirit, that obeyed every command of God, and carried on his cause with any peril to himself; the strong walls, and the great Anakim's in the land of Canaan could not deter him from making war against them, when God called his people to this service. Those that come up to God's rule must be willing to sacrifice their dearest worldly comforts for God's honour. A public spirit will teach us to set light by our ease, our wealth, our honour, our friends, our life, to manifest our love to God in great undertakings for his glory. When there was no other way of deliverance visible for God's people, but for Hester to lay her life at the stake; yet she forthwith resolveth to make an adventure, saying only; If I perish, I perish, Hest. 4. 16. Uriah would not own his family comforts, or take his ease at home, while Joab and the ark of God was in the field, where he might do better service, though it was with the peril of his life. By these examples we may see what it is to come up to God's rule fully in public service. I have now in some measure withdrawn the curtains, and removed the veil from our deceitful hearts, I now desire that you all, especially such as have the highest employments for the public, may now take a serious view of your Proinde hoc consilium—— quidnam illud sit quod Christianum facit? Luther Ep. ad Christian. Argentin. own hearts, and truly consider what spirits you are of. Let me entreat you for your own comfort, to apply these few rules to your own lives, and try your public actions by this touchstone of sincerity, and then ask your consciences that question, which Luther commended to the Christians of Argentina, to be the first and last question in their Disputations, which was this: Whether have I that by which I may know that I am a Christian, or no? A second use we may make of this point, is of exhortation, and first in general to all. If it be every godly man's duty to serve his generation, then let me exhort you every one to be forward and zealous in this work at this time, when the commonwealth is in so sad, so bleeding a condition, by reason of a Kingdom-sincking civil war, and the Church so out of order by those wide divisions and distractions that are among us. Chrysostom to move compassion, and to quicken up our dead hearts to works of mercy, adviseth this as a good way, Namely, to go to the Lazar-houses or hospitals, where some are lame, some blind, some maimed, some wounded, these sad spectacles of human misery, if any thing, will put our hearts into a melting frame. The most places of this kingdom, are now such hospitals, where we may see war and desolation, poverty and paleness, and garments rolled in blood, where we may hear the woeful groans of dying men, and the bitter lamentations of children for their parents, and parents for their children, because they are not. And who then would not be a Samaritan to help on the cure of such a wounded kingdom, that hath any bowels in the world? But perhaps some will say, What should we do? we are in no such places of authority as have a calling to make up public breaches. I answer, there is no member in Church or commonwealth so mean, but hath some talon to serve his generation withal. Some have wealth, some wisdom, some authority; but all have parts, or grace, or strength, or time, or prayers to serve the public with. If thou be'st of the meanest form of Christians, and hast small worldy endowments, yet there be two ways to make thy services very useful to the public, and comfortable to thyself. First, the less power thou hast with men, labour to have the more power with God, and then make use of that, David did more with his sling, than Goliath could do with his spear, because he went against his enemy in the Name of the Lord: Israel were as much beholden, for their safety, to Aaron and Hur that held up Moses hands, as the men of war that fought their battles. Secondly, thou mayest make thy Little, Much, with much Love, which will be much Comfort to thy Soul; God accepts not only the will and the deed, but the will for the deed, and they that have much will to do, though little doers, are of great account with God. The rich men in the gospel, of their abundance, no doubt, cast in abundance into the treasury of God, and yet our Saviour saith of the poor Widow that cast in but two mites, she cast in more than all. Vincentius Ferrer reports a story of one Sophia a gracious woman in Constantinople, who, when there was a Church in building there, a cart laden with stones, and drawn with oxen, for the building of it, came by this woman's house, the cattle by reason of the heat of the weather began to faint, and stayed at this woman's door, which she perceiving, went and fetched some hay to refresh the oxen, which she did with so much affection to the work in hand, that after the Church was built there was found written over one of the doors in golden letters, Sophia built this Church. The truth of this sto- Sophia me fecit. I leave to the author, but this is unquestionably true, Though we cannot do much service to Zion, yet much love to Zion will do much good unto ourselves, Psal. 122. 6. Pray for the peace of Jerusalem: they shall prosper that love thee. It is further observable out of these words of David, that he puts prayer for the Church, & love of the Church both together, and not without cause. The best argument to prove we bear much love to the Church of God, is to be much in prayer for it. Of all the means we have to serve the public with, there is none so effectual as this of prayer: Luther's own experience made him think there was a kind of Omnipotency in it. Ask, and it shall be given you, Matth. 7. This promise receives no other limitation but this, what, and when it shall be good for you to receive. Prayer charms the wrath of God, opens and shuts his hands, extorts mercies, removes judgements, and never will away without its errand. As David said of Goliah's sword, when Ahimelech told 1 Sam. 22. 9 him there was none but that, Give me that, there is none like unto it: So say I of prayer, whosoever is to deal with an enemy, can find no such conquering weapon as prayer is. Alexander the bishop of Constantinople had many disputes with Arrius the heretic, but never could silence him; at length he spent an whole night in prayer to God, beseeching▪ him to vindicate his own truth: the next day after as Arrius was coming to the conference, a pain took him by the way, and going aside to ease himself, he voided his bowels together with his excrements, and so died. Marcus Aurelius, having had experience of the power of the Christians prayers that were in his army, wrote to the Senate of Rome, to permit the Christians to have their liberty, & gave this reason for it, He would have no such weapons a● the Christians prayers to Justin Martyr Apol. 2. pro Christianis. be used against him. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Before I pass from this duty, and precious privilege of prayer, I desire to engage both myself and you, to the more frequent and zealous exercise of it, by showing some of the excellencies of prayer that may remain as indelible Characters upon our hearts of the benefit thereof. First, we can undertake nothing either of public or private concernment with comfort without prayer. The blessing of all our actions depends on this, & we are commanded to endeavour the supply of all our wants by prayer. Gal. 4. 9 In every thing, by prayer and supplication with thanksgiving, let your requests be made known unto God. Secondly, there is no blessing that is good for us to enjoy, but in God's time prayer will obtain it, 1 John 5. 14. If we ask any thing according to his will he heareth us: this is that golden Key that can open the locks of all the treasuries of God's mercies; and remove all the impediments in heaven and in earth, that stand in the way of our happiness. That which prayer cannot bring to pass, no other means in the world will ever be able to effect. As Samson's conquering strength lay in his hair; so the most prevailing strength of a Christian lieth in his prayers. The greatest blessings and deliverances we have hitherto had, have been the births of prayer. How many dangerous Plots against us have been discovered and prevented? how many victories gotten? how many impediments removed, and great works done towards the happy settling of this Church and State, to many of which, we have contributed little or nothing but our prayers? Thirdly, church-work, the perfecting of the work of Reformation, is especially the work of prayer: when Daniel understood that God's time was come for the reparation of his Church, he sets most earnestly upon this work of prayer, Dan. 9 17. saying, Now therefore, O Lord, hear the prayer & supplication of thy servant, and cause thy face to shine upon thy Sanctuary that is desolate, for the Lord's sake. God will do his church's work, and make her glorious; but not without his people's prayers. The heathen round about shall know that I build the ruined places, and plant that was desolate, I the Lord have spoken it, and I will do it. I will yet for this be inquired of by the house of Israel to do it for them. When God speaks of the glorious times the Church should enjoy, he than promises to hear the prayers of his afflicted Saints, Psal. 102. 16, 17. When the Lord shall build up Zion, he shall appear in his glory; he will regard the prayer of the destitute, he will not despise their prayer. Fourthly, there is no prayer made to God but brings a blessing; either that we ask, or else that which is better for us. If we cannot pray the kingdom into peace, and the Church into a perfect reformation in our days, yet we shall pray our souls into heaven. Now what I have here spoken of prayer, must be understood of holy a Jam. 5. 16. , humble b 2 Chron. 7. 14. , faithful c Jam. 1. 6. , fervent d Jam. 5. 16. , constant waiting prayer e Isa. 62. 6, 7. & 32. 18. ; made in the Name and mediation of Jesus Christ f Joh. 14. 14. , ●●to God. I now come to the duty of the day. What I am now teaching, and you hearing, we are all now professing, that all other endeavours for the public good, are of little consequence, without earnest prayer to God for his blessing upon them. We are all this day called to pray for the kingdom, and to wing our prayers with faith, fasting, mourning for our sins, and reformation of our lives. O that God would be pleased, of his free grace to help us rightly and spiritually to perform this day's duties, and then all other services for the good of Church and commonwealth would be more successful. We must remember we are to pray for a kingdom, the cries of whose sins are exceeding loud, and will be too hard for cold and formal, but especially for sinful prayers. Oh that we could present God with the sacrifice of prayer, from hearts truly broken, and in deep sense and abhorrence of all our former sins! we can do no such service for the kingdom as this would be. Surely our prayers would have been more prevailing, if God could have said to none of us as to those, Isa. 29. 13. You draw near unto me with your mouths, but your hearts are far from me. When ye fast, ye fast for debate, Isa. 38. 4. With your mouth you show much love, but your hearts run after your covetousness, Ezek. 33. 31. Consider, Prayer and Fasting are the Kingdoms plasters, but woe be to us, if through formality, or want of reformation of our lives, we turn those plasters into poison, and make the sores of the kingdom the more to gangrene. Beloved, I beseech you trifle not with God this day; take not his Name in vain; get your hearts broken your spirits afflicted for your own and England's sins; let no burden in the world be so heavy to you as sin. Accept of the punishment of your iniquities, and covenant strictly to obey God in all his ways, for the time to come: we are sure our sins among others, have multiplied the kingdom's sores; how then should we strive with God, that our sighs, our tears, our prayers may be the kingdom's cures? You have long had two beautiful children at the birth; Peace, and Reformation; but there was never yet strength to bring forth, because the right midwives have not been used; unfeigned faith, and true repentance. Thus much in general. I now come, honoured Senators, to a particular exhortation unto you: Godly men have ever been serviceable to their generations. Be you then exhorted, worthy Patriots, courageously, wisely, sincerely, and throughly to serve your own generation. You have better opportunities than ever any Parliament of England had before you, to be effectual means of the happiness both of Church and commonwealth. Remember you must give a strict account unto the King of Kings, of that price that is put into your hands. Labour to do public service with public spirits; let no false Bias upon your hearts, rob you either of the comfort, or success of your great adventures, of your long and unparalleled labours in the public cause. It is the greatest honour, and happiest privilege in the world, to be employed for God and the good of others. Public service done with an upright heart for God's glory, is the best seed that can be sown, and will return the most plentiful Harvest of temporal and eternal happiness. If this be your wisdom sincerely to improve all your talents for the glory of God and the public good; Solomon tells you length of days are in her right hand, and in her left hand riches and honour, Pro. 3. 16. God tells the Jews, when they had laid but the foundation of the Lord's Temple, From this very day I will bless you. Thou shalt build me a House, saith God to Solomon, 2 Sam. 7. 15. And I will establish the Throne of thy kingdom for ever. Riches and Honour, both are the reward of public service. Jehoiadah was honoured because he had done good in Israel, 2 Chro. 4. 16. This leaves the sweetest perfume in the world upon our names unto posterity. What honour will be like this, when it shall be read out of the Records of this Parliament; Such a man was a David, a Josiah, a Nehemiah, a Zerubbabel unto his generation in the time he lived in? You see what happiness it is to be sincerely and successfully serviceable to the public. Now that you may be thus serviceable to your generation, I desire to present you with some Scripture directions and I have done. First, undertake public service with personal Reformation, get a sure interest in Christ. Jacob was called Israel, because as a Prince he had power with God, when he wrestled with him by prayer * Gen. 32. 28. . Labour all to be such Israel's, and then there is no work will be too hard for you. The greatest natural parts will not fit men for public service, the sweetest showers that fall into the salt sea, become brackish like itself. Secondly, the work ye would do with men, do it first with God by prayer, lie in with God in all your undertakings for wisdom to direct, and blessing to effect that which you endeavour for the public good. Except the Lord build the house, their labour is but lost that build it. Be able to say with Asa in all your enterprises, a Chron. 14. 7. Let us build these Cities, and make about them walls and towers, gates and bars, &c. for we have sought the Lord. Thirdly, in your public service let your chief care be, to advance Religion, to perfect the work of Reformation, and set up the kingdom of Jesus Christ. The commonwealth is the kingdom's ship, but Religion is the fraught that makes it rich, and though other ships preserve their fraught, yet this fraught preserves the ship. All the happiness in the world without true Religion, will but make a Paradise without a Tree of Life. Religion is the honour, strength and security of a Nation. Jehoshaphat first reformed the Church, made provision for the instruction of the people in the true knowledge of God, and he and his people had riches and honours in abundance with peace, 2. Chron. 17. In reference to Religion there are four things lie before you to be done. I would but be your remembrancer. First, let encouragement be given to the Reformation of the universities. And in that where there be fit and able Leaders already found to carry on the work, it will be your honour and comfort to provide such maintenance for them, that they may be Resident. Posterity will as much bless your memory for this, as any piece of public service, being that which is most likely to make a thriving Reformation. Secondly, go on to make good your resolutions of preserving and settling a comfortable maintenance for godly Ministers. There be some that under the name of Reformation, would strip the Ministers of the Gospel stark naked of their settled means, but what shall be their ruin if this be their Reformation? There were many persecutors which killed both Preachers and Professors of the Gospel; But none so ill as Julian, of whom it was said, Occidit Presbyterian; others killed the Ministers, but he killed the ministry, because he took away all the means appointed for their maintenance. Contemptible means will soon make the persons of Ministers contemptible, and the contempt of their persons, will like a gangrene soon draw on the contempt of their doctrine, and they that contemn Aaron will soon rebel against Moses also. Thirdly, go on to carry out all the rubbish out of the House of God. I doubt not but your souls abhor that bloody tenet to the souls of men, That it is the duty of the Magistrate to tolerate all Religions. You have carried out the dust behind the door, and this opinion would bring all the mire in the streets into the House of God again. Cambyses had a lust to marry his sister, and his counsellors told him there was no law whereby to do it: But withal they told him there was a law that the Kings of Persia might do what they list, and by this he might marry his sister. What is it that shall be unlawful, if this be lawful for every man to make a law, and religion for himself? Fourthly, use what means you can to cure division, this is a mortal disease in Church or State. A kingdom divided against itself cannot stand. Is there no balm in Gilead for this? Some means I shall propound in general to all: and first, In times of storms Mariners take down their sails. There be four sails we ought all now to pull down, The sails of Pride, jealousy, Self-ends, and uncharitable Censures. Secondly, we are now studying Primitive Ordinances, Primitive Truth, Primitive Discipline, let us all likewise practise Primitive Love. Thirdly▪ let us strive to live up to our knowledge in our practice, that we may be more like Christ. Two pictures, the more like they be to their original, the more like they will be to one another, and this will be a way to have more Love, because likeness is the ground of Love. Fourthly, as Constantine in the council of Nice, when Constantinus in Synodo Nicena libellos recipiens querelarum plenos, quos ei de privatis injuriis obtulerunt Episcopi, eos ne legendos sibi esse putavit, sed continue flammis tradidit. Ruffin. li. 1. c. 2. Socrat. li. 1. c. 5. he had received several books from several Bishops, containing matter of private complaint one against another, he took them presently and cast them into the fire to end the controversy: So let Christians make a law of Oblivion for by-past controversies, and so they may the more easily accord for the time to come. If these means will not prevail; Two things lie upon you Honourable and beloved to perform. First, Take care that our Covenant be kept inviolate. Dionysius said he would leave a kingdom to his son p Vinculis adamantinis firmatum. strengthened with bonds of Adamant: Our Covenant is the most adamantine bond to preserve our Church; and now we have sworn it before the most high God, let us take heed how we break or slight it; for if we do, we must expect that God will lengthen out his Commission to the sword to revenge the quarrel of it, Levit. 26. 25. Secondly, in differences of opinions, let there be neither unlawful liberty, nor unchristian pressure. Put some stop by your authority to the growth of errors, that are destructive to the power of godliness, and let not this suspend your Sanction, because some that broach them pretend to godliness. An enemy the more like he is to a friend, the more dangerous, a wolf is not the less, but the more dangerous, when he is in sheep's clothing. A heretic is by some compared to the beast Hyaena, that counterfeits the shepherd's voice, that so he may the more easily seduce the sheep to their destruction. It was said of the Israelites that there was a quantity of the golden calf in all their sins and punishments. I may so say of corrupt discipline, there hath been a dram of this in all the sins and punishments of England: and now it must be your care, that neither corrupt discipline, nor want of a discipline warranted by God's word, may become a national sin, but that we may have such a hedge about the Vineyard, as will preserve Truth and Peace. You have made a blessed progress already in the work of Reformation; Go on till you have accomplished all that is to be done for the House of God, that by serving your own generation, you may lay the foundations of happiness for those generations that are still to come. FINIS.