THE ACTIVE and PUBLIC SPIRIT, HANDLED In a SERMON, Preached at Paul's, October 26 th'. 1656.  
By Thomas Jacomb, Minister at Martins-Ludgate, LONDON.  
When Sanballat the Horonite, etc. it grieved them exceedingly that there was a man come to seek the welfare of the Children of Israel,  Nehem. 2.10. 
And let us not be weary in well doing, for in due season we shall reap, if we faint not.  
As we have therefore opportunity, let us do good to all men, especially to them who are of the household of Faith,  Gal. 6.9, 10. 
Nihil habet fortuna magna majus quam ut possit, nec natura bona melius quam ut velit bene-facere quam plurimis.  Cicer. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Marc Antonin. 
LONDON, Printed by T. R. for Philemon Stephens at the gilded Lion in S. Paul's Churchyard, and Abel Roper at the Sun near S. Dunstons-Church in Fleestret, 1657.   

Titchborne Major. Tuesday 4. of Novem. 1656.  
It is ordered, that Mr Jacomb of Martins-Ludgate be desired from this Court to Print his late Sermon at Paul's.   

TO THE RIGHT WORSHIPFUL SIR JOHN DETHICK, lately LORD MAJOR, AND To the Right Worshipful the Aldermen of the famous City of LONDON.  
Right Worshipful,  
YOUR Order brought this Sermon some few months since into the PULPIT, and now into the PRESS: Might I have been mine own Chooser, I should have wished that this slender Discourse, like David in the Text; after it had done some small service to its Generation, might have fallen asleep, and seen the light no more: But obedience to your Commands must make me to break through all my own private desires.  
I hope the Matter here handled, did not, nor will not, give you, or any other person any occasion of offence, I know Truth is biting, where there's guilt; 
Veritas loquendi grande praesagit malum: Lactant.  and therefore to some it is very dangerous to preach it, but yet the sound back will endure to be touched, 
Amara est veritas & quisquis eum praedicat amaritudine satiabitus. Hieron.  and there's no kicking at it.  
I humbly beg your candid acceptation of this poor Mite, such as it is, and your pardon for two things; First, That so much time is runned out since your Order, before it was obeyed; which hath not been occasioned from an elaborateness in the Work (as every Reader will easily perceive) such Mushrooms as this may grow in a very little time, and a few days are enough for so mean a Birth: But partly by many occasions interveniug; partly by some threatening trials in my Relations, which have much distracted me in my Studies, and partly by my very great backwardness to appear thus in Print, unto which (during my present years and abilities) nothing should drive me but mere necessity. I further beg your favour in excusing some variations that possibly you may take notice of in the Printing and in the preaching; the substance and matter is the same, here and there some expressions and enlargements are altered, which I have done, because I judge, that which is presented to the Ear, may with greater advantage be presented to the Eye, when it is a little put into another dress.  
The drift and design of my Sermon was to quicken you up to an active and public Spirit: And I pitched upon this Subject, not in the least to reflect upon you, as being slothful and selfish in your places, but that I might stir you up yet to abound more and more in the work of the Lord, 
1 Cor. 35. ●●●  and in your activeness for the good of your Generation: Should I say the former I should very much wrong you, and should I say there was no need of the latter, I should very much wrong myself.  
It is observed of the Planets, the higher they are in their situation, the quicker they are in their motion. God hath set you in very high places, a low, 
Monstrosa res est gradus summus & animus infimus, sedes prima & vita ima. Bern. de consid. l. 2.  and lazy, and un-active Spirit is very unbecoming to your places; I beseech you therefore with indefatigable diligence lay out yourselves for God, and the public, trade your Talon of power to the utmost advantage. Let your Spirits be as public as your Places are; Hath God set the Sun in a public Orb to give light to its self? Self-seeing was always naught, but in such times as these, it is naught with a witness: Seekest thou now great things for thyself? 
Jer. 45.5.  seek them not. Let the blessing of many come upon you for your zeal and sincerity in serving your Generation; It is better to have the Prayers of the public, than the Profits of the public. Do you work for the people of God in the Court, they will work for you in the Closet, let them have your Power, you shall have their Prayer, do you rule for them, they will pray for you.  
To you (Right Worshipful) in whose hands the Sword of Authority hath been lately held, at the laying down of which this Sermon was preached; I hope you find the comfort of what Service you have done. Generation-work is like the gathering of Roses, which in the gathering, may be they prick the fingers, but when they are gathered, they are very sweet. I think he went too far, that writing the life of Anastatius, said thus, 
Stella de vit. Pontif.  Aquo haud quicquam habetur quod merito reprehendi queat. I am sure I should not go far enough, as to your Government; if I should not say, much was done by you, which deserves justly to be commended, you are not yet fallen asleep, though as to that Office you are. The Lord heighten your zeal, and make you yet more instrumental for good, that your Life may be comfortable to others, and your Death comfortable to your own self; Which is the hearty prayer of,  
Febr. 26. 1656. Your worthless Servant in the Work of Christ, Tho. Jacomb.   

Errata.  
Epist. p. 2. l. 16. r. any. in the Margin r. eam, satiabitur. Sermon, p. 13. l. 7. r. up. p. 18. l. 17. r. disserve. in the Margin r. temporum. p. 22. l. 13. add did.   

AN ACTIVE & PUBLIC SPIRIT. HANDLED In a SERMON, preached at Paul's, October 26. 1656.  Act. 13 36. the former part. 
For David after he had served his own Generation by the will of God, fell on sleep.  
THIS Text is part of a Sermon preached by Paul at Antioch; 
v. 14.  the drift and argument whereof is, to prove this fundamental truth, that Jesus Christ is the only and the true Messiah. And this the Apostle makes good, 
v. 25.  partly by the testimony of John, partly by the prophecies or promises which were made to the Fathers, but fulfilled in Christ. 
v. 32.33.  And these prophecies do principally relate to Christ's resurrection, for that being proved, the truth of his Messiah-ship would evidently appear: And therefore I find the Apostles in the proving this main Doctrine of the Gospel, generally to pitch upon this medium; 
Math. 12.38.39.40.  and indeed Christ himself uses this very Argument; when the Scribes and Pharisees come to him, and desire a sign (that is, some clear proof that he was the Messiah) saith he to them, There shall no sign be given to you but the sign of the Prophet Ionas; For as Ionas was three days and three nights in the Whale's belly, so shall the Son of man be three days and three nights in the heart of the earth. And what can be more convincing or demonstrative of the business in hand, 
See Garbuts exc. Treatise upon the Resurrection of Christ.  or of the verity of the Christian Religion, than the resurrection of Jesus Christ. Undermine this you undermine all, you make Christ an Impostor, and all our faith to be in vain, but confirm this & you confirm all: 
1. Cor. 15.14.  This the jews foreseeing, above all things they labour to hid & suppress the knowledge of Christ's resurrection; 
Math. 28.12.13.  they knowing that by this, 
Rom. 1.4.  he was mightily declared to be the Son of God.  
The Prophecies which the Apostle doth instance in, 
Psal 2.7. Isai. 55.3. Psal. 16.10.  are three, Thou art my Son this day have I begotten thee (that is declaratively) I will give you the sure mercies of David. Thou shalt not suffer thy holy one to see corruption. The latter of these he doth most insist upon; and lest it should be mis-applyed, he gives in the Text a short Comment upon it, Some might say. This was spoke to David, what's this to Christ. True indeed, it was spoke to David, but not accomplished in him, for he died, and did see corruption: For David after he had served his Generation fell on sleep, 
v. 37.  and was gathered to his Fathers, and saw corruption. But this was fulfilled in Christ; for he whom God raised up saw no corruption, he saw a dissolution but no corruption, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Peter enlarges much upon this head, when he had upon the same occasion cited the same Prophecy, he gives his hearers an explication of it, as to the person to whom it was to be applied, Men and brethren, 
Acts. 2.27.29.30.31.  let me freely speak to you of the Patriarch David, that he is both dead and buried, and his Sepulchre is with us to this day. Therefore being a Prophet, etc. He seeing this before, spoke of the resurrection of Christ, that his soul was not left in Hell, neither his flesh did see corruption.  
You have the Coherence: In the words themselves you have, first, the person or the subject, and that is David, set forth by a blessed Character, v. 22. 
v. 22.  A man after Gods own heart.  
Secondly, the predicate, or the thing that is affirmed of him, After he had served his generation, by the will of God he fell on sleep: In which words you have a short description of David's life, it was serviceable, He served his generation; and of David's death, it was comfortable, He fell on sleep.  
In that claüse which relates to his life, you have,  

First, An account of what he did, He served; David reigned, and David served; this serving implys not some one single, individual Act, but a series or succession or complication of good acts, in the whole course of his life.  
Secondly, You have, the publicness of his activity, He served his own generation, not his own self, but his own generation.  
Thirdly, The ordering or disposing cause of all this, and that is the will of God, By the will of God.   
Briefly for the explication of the words, I find some difference amongst the learned, as to the reading of them, some making the comma at generation, read them thus, 
Haec distinctio neque invetustis exemplaribus invenitur, neque ulla ratione nititur quis eenim aliter quam Dei decreto interveniente moritur? Beza. vide Calvin, in loc Hanc distinctionem, etc. rejecta altera in margin, quae tamen, etc. Actio enim verbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melius fertur, etc. Boisius.  David after he had served his generation, by the will of God fell on sleep, and so they refer this will of God to his sleeping, and not to his serving. thus the Syriack, Oecumenius, and Erasmus; Beza dissents from these, and says, there is neither antiquity nor reason to favour this Lection, and therefore contends for the reading of the words, as we have them. After he had served his generation by the will of God, he fell asleep, Calvin says, this is very probable, but yet the other is not to be rejected.  
There is another difference, set down in your Margins, according to which some would have the words run thus, For David after he had in his own age served the will of God, fell on sleep, and this the learned Boisius contends for, I will not determine which is the best, only give me leave to follow that at present which is in our translation, from which I could never vary without weighty reasons.  
You shall have the sum of the words, and the further explication of them, in these four Doctrinal Propositions, three of which I shall do little more than name.  
Propos. 1 The first is this, Good men if they be serviceable in their generation, this is by the will of God, David served his generation by the will of God How by the will of God? I answer, either as God had designed him from everlasting, to be such a public Instrument of his glory, (for God in his secret purpose, orders every man his service in the world,) or else as all his actings were subservient to the accomplishing of Gods will, I mean his decretive and providential will (for this will of God in the Text is not to be understood of God's preceptive will, 
Huic consilio servivit David, quia fuit efficax Instrumentum per quod & per cujus manum illud consilium ac beneplacitum Dei in execution emvenit, Stres.  but of God's decretive and providential will) all his ways and actions in public service were decreed from eternity, and disposed or ordered in time to be according to, & for the accomplishing of the holy and wise will of God. Thus David served his generation by the will of God. And this truth reaches to all men, whether they do much or little in their sphere, this will of God is the foundation of all their service, this designs their work to them, and them to their work, (for there is a double designation, one of the person to the service, the other of the service to the person) there is a divine ordination in all they do, as Christ says concerning the work of his mediatorship, 
Joh. 17.4.  I have finished the work which thou gavest me to do: And there is also a Sovereign superintendent providence, which doth wisely and certainly so dispose of things, and actions, that in all, the will of God is done, that let men be who they will, or do what they will, still all is carried on in a straight Channel to the doing of God's work, and the fulfilling of his will. And not only a David but a Cyrus also, he serves by the will of God, 
Isai, 44.28. Ezek, 29.20.  for even he is but God's Servant to perform his pleasure, Nabuchadnezzar too serves by the will of God, for he doth but work for God. Nay not only the services, but also the very sins of men are in some sense by the will of God, that even in their sinful actions, the will of God is done, not the will of his command, but the will of his decree; As in that grande nefas, 
Acts 4.28.  that sin of the first magnitude, 
Hae● sunt magna o●era Domini, etc. etiam per ●andem creaturae voluntatem, quafactum est quod Creator noluit impleret ipse quod voluit, etc. ut miro etc. ut miro & ineffabili modo non fiat praeter ejus voluntatem, quod etiam contra ejus fit voluntatem, Aug. Enchir. ad Laurent, c. 100 & de Civ. Dei l. 22. c. 1. Multa fiunt a malis quidem contra voluntatem Dei, sed tantae est ille saepientiae tantaeque virtutis, ut in eos exitus, quos bonos & justes ipse praescivit, tendant omnia, quae voluntaei ejus videntur adversa. vid. Lombard. C. 10. D. 47.  the crucifixion of our Lord and Saviour Jesus Christ, Herod and Pontius Pilate did but what Gods hand and counsel had determined before to be done. But so much for this point; David served by the will of God, God cut out his work, David was but his Journiman to make it up.  
Propos. 2 The second proposition is this, Useful and active men in their generation, shall not die before they have done their work, (or thus) God will not take away any Instrument of public good before he hath finished his service, David after he had served his generation, than he fell a sleep, but not before. serviceableness exempts none wholly from death, the most useful man must die, as the Sun must set notwithstanding its public influence, but serviceableness prorogues denath, that throùgh mercy it shall not arrest an active man, before he hath done that work which God hath allotted him. 'tis in the world as 'tis in a Comedy, there are several actors, that have their several parts, which when they have acted, they go off from the Stage, and others come on, thus 'tis here with men upon the Stage of the world, 
Lombard c. 1. D. 47.  in the acting of their several parts as to service, God hath this business for that man, this for another; 
Disce quod homines non citius moriuntur neo diutius vi vunt quam donec nou possunt amplius servire consilio Dei, Stres.  the Magistrate is to do so much, the Minister to do so much, when they have done it, than the all disposing providence of God removes them, and others are raised up in their room, to bear up the name of God, and to be Instruments of his glory. But I say, never till they have dispatched their task of service a Moses, a Joshua, an Eli, a Nehemiah, first serve, then die, first finish their work, 
Phil. 1.23.24.25.  than (and not till then) their days, Take the instance of Paul for this, he was in a straight betwixt two, having a desire to departed and to be with Christ, which is far bettér, what is Paul in a straight as to his being with Christ? surely his whole soul could not but pant and breath after that: True, but his eye is upon service to others, nevertheless to abide in the flesh is more needful to you, to me death is most gainful, to you life is most needful, that in my ministry I may further your joy and faith, Well, here is work to be done for Paul, his ministry is not yet fully discharged, see what he says upon this, & having this confidence, I know I shall abide and continue with you all for your furtherance and joy of faith, as if he had said, I see God hath more for me to do, I must not go to heaven yet, I must stay and serve a little longer till your grace be pèrfected. Pray observe me in this, God will not, wicked men shal● not, out off one that is useful in his generation, till his work be done, I say, God will not, and wicked men shall not, let them rage and fret never so much, and be their power never so great, they shall not hurt a godly Magistrate, a godly Minister, a godly Christian, if God hath more for them to do, some come to Christ, and tell him Herod would kill him, what kill me now before I have finished my work? go saith Christ, 
Luke 13.31.  and tell that fox (for I fear him not) behold I cast out Devils, and I do cures to day and to morrow, and the third day I shall be perfected, he cannot touch a hair of my head to day and to morrow, that is, whilst I have work from my father to do, in deed when this is done, than they shall take away my life, the third day I shall be perfected, when my service is perfected, but not before.  
Propos. 3 The third Proposition; 
David in suae etc. (i. e.) postquam perfecisset ca quae Deus in hoc mundo ipsum agere coustituit, placide desunctus est. Ge●hard de morte.  death is and will be very sweet and welcome to that man, who in his life hath been faithful in the serving of his generation, David after he had served his generation, fell asleep, death was nothing to him but a sleep, sleep is welcome to the weary man, the labourer that hath been toiling and sweeting all day, how sweet is rest to this man, so is death to him that hath laid out himself for good in the place where God hath set him. Whatsweetned death to Hezekiah, I beseech thee O Lord to remember now, 
Eccles. 5.12. 2. Kings 20.3.  how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight, to Paul; I have fought the good fight, I have finished my course, 
2. Tim. 4.7.8.  I have kept the faith, henceforth is, etc. To Christ himself, I have finished the work, which thou gavest me to do, 
Joh. 17.4.5.  and now O Father glorify thou me with thine own self, with the glory which I had with thee before the world was. When God the Father had finished the work of creation, and looking back upon what he had done, saw that it was very good, the Scripture says, 
Gen. 1. ult. Gen. 2.2.  he rested; Not only so as to work no more, but he found great rest and complacency in what he had done, because all was very good, 'tis thus with men, when they can reflect upon their lives, and can say, they have not been idle nor unprofitable, nor self-seekers, but, in some measure, active for God and public good; These men when they come to die, shall have in their consciences un-speakable joy and satisfaction, and after death they shall enter upon an everlasting Sabbath of rest; the truth is, a lazy sluggish man, upon the approaches of death, though others have but little grief, yet he himself is filled with abundanc● of horror, others do not much lament him, say they, who was the better for his life, who will be the worse for his death, let him die, and let his name perish, but he doth very much lament himself, conscience gripes him, and flashes in his face, O how little have I done for God, how unprofitable have I been in my place, etc. I say, these reflections make death to be very terrible to such a drone, but to a David that serves his generation, death is welcome and full of comfort, He fell asleep.  
But I come to the fourth and main Proposition, where I intent to dwell a little, upon this occasion, and that is this; 'tis the glory and the duty of a man to serve his generation, to have a public Spirit, not serving himself but his generation; I say, this is the glory and the duty of a man, David served his generation, and this is recorded here by the Spirit of God for his honour, and for our imitation. He did not make himself the Centre of his designs and actions, he was not a man of a private selfish Spirit, no, he minded the good of others, and laid out himself for the good of others, he was active, and active for the public, he served his generation. Now as for particulars, wherein he did thus, I must leave the finding out of them, to yourselves in the reading of the Historical part of the Bible, To the point in hand. Narrowness and selfishness of Spirit, 'tis a man's shame and sin, but largeness and publicness of Spirit, 
1 Kings 4.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S●p●uag. Lati. tudinem cordis (h.e.) mentem multarum rerum capacem, quemadmodum arena longe lateque occupat circalittus Maris Vatabl.  'tis his glory and duty. 'tis said of Solomon, God gave him largeness of heart, I do but allude to it, oh, this largeness of heart is an excellent thing, when a person looks beyond his own private ends and interest, lays out himself for the good of the community, trade's every Talon, power, preferment, gifts, wealth, grace with respect to the public good, here's a man of worth, and one who is faithful to his duty.  
I'll prove the truth in some few particulars, and so come to the application, which I mainly intent.  
First serving our generation is a frame of Spirit, not only highly commended, but strictly commanded, the word is full of this. 
Gal 6.10. 1 Cor. 10.24. Phil. 2.4.  As we have opportunity let us do good to all men: Let no man seek his own things, but every man another's wealth: Look not every man upon his own things, but every man also on the things of others. Let me tell you, he that lives to himself, and doth not lay out himself for his generation, this man (mark him) lives in an open and flat contradiction to the word of God, let such profess what they will, they are very Antipodes to the rule of the word.  
Secondly; This is one great end of our Creation. Why doth God send us into the world? 
●inc monemur quorsum homines vivant in mundo, ut scilicet alii alios mutua communicatione juvent. Neque enin sibi quisque natus est, sed inter se quasi sacro nexu colligatum est humanum genus. Ergn nisi leges Natuta evertere libeat, meminerimus, non privatim nobis vivendū esse sed proximis nostris. Calvin, in loc.  To be idle and selfish, to gratify ourselves in the present delights? to be immersed, and swallowed up in our own private interests? No, this is not the end of God in our being, we are made for higher things than these, namely, the public good, and the service of our generation. If the Scripture was silent, the School of nature would learn us this lesson, we are not borne for ourselves, or made for ourselves, a Heathen can tell us that the Law of our very being calls upon us to eye and serve the Community; A private spirited man is a shame to his Creation, because he walks so contrary to the great intendment of God in it, for as Fulvius said to his Son, Ego te non Catilinae genui, sed patriae, so here God did not make us for self, but for the Community.  
And further this is the design of God in all our gifts, parts, endowments, enjoyments, all are as so many Talents concredited with us, and put into our hands, not that we should wrap them up in Napkins, but that we should trade them, for the glory of God and the good of others; Some have wisdom, knowledge, understanding; why, that their generation may be the better for them, some have wealth, God blesses them with great estates, why? Not that they should have their Gold and Silver lie moulding in their coffers, but that they may relieve the poor, and be charitable to them that are in wants. Look upon all that you have received, the end of God in all is this, he gives in to you that you may give out to others, you are not as Vessels where the mercy is to be lodged, but as Pipes to convey it to others; He hath filled the Sun with light, the Sea with water, that they may communicate of their fullness to the benefit of the world, and so 'tis here, as the Apostle speaks concerning gifts, The manifestation of the Spirit is given to every man to profit withal: 
1 Cor. 12.7.  How shall many answer for their gifts at the great day, who have only studied how to advance themselves, and not to profit others, Peter's advice here is very seasonable, 
1 Pet. 4.10.  As every man hath received the gift (be it what it will) even so minister the same one to another, as good Stewards of the manifold grace of God. The Steward doth not receive money from his Lord for his own use, but he is to lay it out for the good of the Family; so saith the Apostle, Be ye Stewards of the grace of God,: what ever you are, what ever you have, all is Grace, improve and lay out all in service for the benefit of others; this is to be good Stewards of the grace of God. Manna stank if it was not eaten, and so parts and gifts are offensive, if they be laid up, and not laid out for God.  
Thirdly, Our common union in the Mystical body calls for this, that we should serve our Generation. 'tis with the Church as 'tis with an Army, which is divided into several Regiments, yet 'tis but one Army: Or as 'tis with a civil Corporation, there are in it several Companies, yet the Corporation is but one; or as it is with the body which consists of many parts and members, yet 'tis but one body. Thus it is in the Church, it consists of many Christians, is made up of various Professors, but still the Church is but one, and all the people of God, where ever they live, they are all united in this own body, for there are many members, 
1 Cor. 12.20. Eph. 4.4. Eph. 3.6.  but one body. There is one body, and one spirit, etc. Jew and Gentile all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but one body. Now upon this union it should be in the body Mystical, as it is in the body Natural, all the members in the body conspire for the good of the whole. The Eye sees not for itself, the hand takes not for itself, the Stomach digests not for itself, but all their Organical acts tend to the benefit of the whole body. Thus I say, it should be in the body Mystical, or politic, the members whereof must not keep their Graces, their Comforts, their Abilities singly and separately to themselves; No, but all must be laid out in a blessed subserviency to the public and common good. Paul having made a large discourse in setting forth the Church by allusions to the natural body, shuts up all thus, 
1 Cor. 12.25.  That there should be no schism in the body, but that the members should have the same care one for another. Let me only say this further under this head; The self-seeker, the Gallio, that cares not what becomes of the body, 
Acts 18.17.  this man is but like a Glassy Eye, or a wooden Leg, he is no living member in this body, he is a prodigious Monster, rather than a genuine Member. Nothing more unsuitable to our common union than a private spirit.  
Fourthly, This public spirit discovers much of that excellent grace of love. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhetor. l. 20. c. 40.  Faith and Love are the two great graces of the Gospel; Faith is a getting grace, Love is a spending grace, Faith lays up, Love lays out; Faith lays out from Christ, Love lays out for Christ; Faith receives all, Love returns all. Now I say, this serviceable active spirit for generation good, discovers much of love, for love is a diffusive communicative grace, 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sociable and public grace, Love is noble and generous, it keeps open house, will not eat its Morsels alone: if it hath good, if it can do good, 
Job 31.17.  others shall be the better for it. 
1 Cor. 13.5.  Love seeketh not her own, its designs are vaster, than so Narrowness of heart, argues much scantness of love. I may set this reason higher; A public spirit discovers the truth of grace, 'tis an inseparable adjunct from saving grace; David was a man after Gods own heart, and he serves his Generation, The true Israelite cannot but pro modulo, lay out himself for the good of others: if any be weak he must strengthen him, if any be sad, 
Luke 22.32.  he must comfort him, if any walk disorderly he must reprove him. 'tis the voice of a Cain to say, Am I my brother's keeper? What have I to do with my brother, 
Gen. 4.9:  I'll mind myself? The Children of God say with the Lepers, We do not well, this day is a day of good tidings, 
2 Kings 7.9.  and we hold our peace: We have received many mercies, shall we bury them? We have many opportunities, shall we not improve them? This is the language of grace. Do not mistake me here, I do not say, that every public spirit is a gracious spirit; but this I say, every gracious spirit is a public spirit.  
Fifthly, This public spirit is our due conformity to God, to Jesus Christ, to the choicest and most excellent Saints.  
First, This is our due conformity to God. He is Summum bonum, & sum bonus, the chiefest good, and chiefly good, infinitely good, and therefore infinitely communicative: He is a Fountain full and overflowing, and all the creatures in Heaven and in earth do all participate of his goodness (so far is he from engrossing all to himself.) The Lord is good to all, and his tender mercies are over all his works. 
Psal. 145.9. Psal. 33.5.  The earth is full of the go●dnesse of the Lord. There is not the meanest creature but it receives something from this inexhaustible treasury; nay, there is not the vilest man, the most wicked man, but God doth good to him. He causes his sun to arise upon the bad as well as the good; 
Matth. 5.45. Nieremberg.   nemo sine illius gustu vixerit. And as for his own people, his goodness there is written in the beams of the Sun, there we must say, Truly God is good to Israel, even to them that are of a clean heart. 
Psal. 73.1.  And why doth God thus open his hand and his heart unto us? why such bounty, why such bowels? the reason is clear, He is good, and therefore he doth good. He might enjoy himself in his own fullness, 
Matth. 5. ult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Marc. Anton.  and keep to himself the sea of his own blessedness, but he will not; no, his poor empty creatures also shall receive from him, for he looks upon his goodness as his glory What then makes a man more like to God than a public Spirit? To be good, to do good, this is to be perfect as our heavenly Father is perfect. Do you see a man that aims at nothing but himself, that never lets the Cock run but when it is for his own advantage, that envys every drop that is not for his own use, that limits and confines all to himself, and none shall be the better for him; how contrary is this man to God, and how little of God appears in him? Here's Walking indeed as man, but here is no walking as God. 
1 Cor 3.3.  But on the other hand, do you see a man, that makes it his business and design to do good, to communicate to others, 'tis not well with him, if others be not the better for him, this man is a lively image and representation of God himself.  
Secondly, This is our conformity unto Jesus Christ, who as he is a public Head, so he is of a public spirit. 
Acts 10.38.  He went about doing good. Why did he come down from Heaven into the World? To save sinners. 
1 Tim. 1.15.  Why did he set himself apart to the work of his Mediatorship? For the good of others, 
John 17.19.  For their sake also sanctify I myself, that they may be sanctified by the truth. Why did he lay down his life? Not to merit any thing for himself, but for his sheep. I lay down my life for the sheep. Why did Christ arise again? 
John 10.15. Rom. 4. ult.  For our justification. For whom doth he intercede at the right hand of his Father? He ever lives to make intercession for us. When he was ascending into his Father's presence, 
Heb 7.25.  doth he only beg for glory for himself? No, he asks it for his members also. Father I will that they also whom thou hast given me, may be where I am: 
John 17.24.  He is not content to be in glory himself, but Beleivers also must be with him. What a public spirit was in Christ? He pleased not himself, he sought not himself, 
Rom. 15.3.  the circumference of his love was very vast, and the centre in this circumference of his love, was not his own private but the public interest. I finde the Apostle pressing the duty I am upon, from this example of Christ, Look not every man on his own things, 
Phil. 2.4.5:  but every man also in the things of others. Why so? Let this mind be in you, which was also in Christ Jesus. He did not mind his own things, do you so too. Ah miserable and sad had our condition been, if our Lord and Saviour had been of this temper, he might have stayed upon the Throne, enjoyed his Father's presence in Heaven, delighted himself in those infinite loves which were betwixt him and his Father, but he leaves the Throne, and comes to the Manger, the Bosom of his Father, and lies in the Lap of the Virgin, puts of the Robes of his Majesty, and  himself with the Rags of our mortality: And all this he doth perfectly upon the account of poor man, that he might bring him out of a state of misery, into a glorious and blessed estate: 
Lombard l. 3. D. 18.  Let the Schoolmen dispute whether Christ merited for himself, or not, certainly his aim was not there, but all for poor lost undone man: Who can study Christ, and have a private selfish spirit?  
Thirdly, This public Spirit is our conformity to the choicest and most excellent Saints, who the more they have had of God, the more they have had of this spirit: I might here give you a cloud of instances, take some few for many; Moses is so set upon the serving his Generation, that he is in danger to waste and consume himself in their service: Thou wili surely wear a way, 
Exod. 18.18.  sor this thing is too heavy for thee, thou art not able to perform it thyself alone: (says Jethro to him) when God makes him a very fair proffer, It shall be well with thee, 
Exod. 32.10.11.  only let me punish this people. I have seen this people, and behold it is a stiffnecked people; Nor therefore let me alone, that my wrath may wax hot against them, and I will make of thee a great Nation. This will not stop Moses his mouth, if it go ill with the public, private advantage shall not take him off: And Moses besought the Lord his God, and said, Lord why doth thy wrath wax hot against thy people, etc. And this his mediation saved them; Nay, he seems to embark the common good, and the salvation of his own Soul in the same Vessel: Yet now if thou wilt forgive their sin; if not, 
Exod. 32 32.  blot me I pray thee out of thy Book which thou hast written. O Admirable zeal for the public good! such another was Jehojada, whom the Scripture says, They buried in the City of David amongst the Kings, 
2 Chron. 24.16.  because he had done good in Israel, both towards God and towards his house. Hester will hazard her own life to serve her Generation, I will go in to the King, and if I perish, I perish. 
Esther 4.16.  But I'll pass over many who have been eminent in this, and give you only one example more, and that is Paul, of whom the Gospel records such things as these. The care of all the Churches was upon him, 
2 Cor. 11.28. 1 Cor. 9.19. 1 Cor. 10.31.  he becomes all things to all men, that he might win some. He denies himself in that which was his right, that the passage of the Gospel might not be hindered. 
1 Cor. 9.12.  If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power, but suffer all things, lest we should hinder the Gospel of Christ. You find him counting not his very life dear to him, 
Acts 20.24.  if he may but finish his Ministry for the good of others: He tells the Thessalonians, he was willing to impart to them, 
1 Thes. 2.8. Phil. 1.23.  not the Gospel only, but his own Soul: He is willing for the public good to stay out of Heaven for a time, which is a piece of the highest self-denial that I know, when a man is sure of Heaven, and yet willing to stay on earth for service; Nay highest of all, he says, 
Rom. 9 3.  I could wish that myself were accursed from Christ for my Brethren, my kinsmen according to the flesh. And to add no more, what was the great thing that troubled this holy man; it was the great sin of selfseeking: All seek their own, 
Phil. 2.21.  and not the things which are Jesus Christ's.  
Use 1 I have done with the confirmation of the Point; it is the duty and glory of a man to serve his Generation, this active and public spirit is, according to the command, the end of our Creation, very agreeable to our common union in the Church, the fruit of love and our due conformity to God, Jesus Christ, to eminent Saints. I come to the Application: And is this true, then in the first place there are some persons sharply to be reproved, who are far here from David's practice, and David's praise, He served his Generation. I will levelly this reproof against four sorts of persons.  

Caligula (homo omaium scelest ssimus) de conditione templum suorum quaestus est quod nullis calamitatibus publius insignirentur. Psatina.  First, There are some (as I fear too many) who are so far from serving their Generation, that they do what they can to disgrace their Generation: My meaning is this, they are so far from designing public good, that they design public mischief, they are working and plotting, and have a vaster reach than self, but what is it for? only to do hurt to the places where, and to the persons with whom they live; They are men only ad perniciem nati, to be pestis Ecclesia & Reipublicae, They sleep not unless they have done mischief: 
Prov. 4.16.  Such are your Incendiaries, Promoters of strife, that go about like Sampsons' Foxes, with firebrands at their tails; to put Church and State, Cities, Corporations, Families, all into flame, men of Nero's Spirit (that Monster of men) who sets Rome on fire, and then laughs at it when 'tis done; no draught so sweet to these men, as a draught of their brethren's blood: No fire warms their hands and hearts so well, as the flames of public discord and misery; Viperlike, they will not stick for their own ends to tore the bowels of their Mother-Church, and State: What shall I say of these men! Men did I call them? they are not men, they are Devils incarnate, Devils in men's shape; 
Jam. 3.6:  Hell is broke lose in these persons, they are set on fire with Hell itself: 
Acts 13.10:  These are Elymasses, the very Children of the Devil, 
Job 1.7. 1 Pet. 5.8.  and as like their Father as can be, who goes about to and fro to do mischief, I say they are the very Children of the Devil, for he that doth not do good, is not the Child of God, but he that doth, de industria, study how to do mischief, this man is the first born of the Devil, and one of his prime Instruments or Factors that he employs in the world. David serves his Generation by the will of God, they that disserve their Generation, 'tis by the will of the Devil; But I hope I speak to no such spirits at this time, and therefore I forbear, let me only add this one word, The unprofitable man is to be censured, but the mischievous man is to be abhorred.  
Secondly, they are to be reproved (and I pray you suffer this word of reproof submissively) who instead of serving their Generation, serve themselves upon their Generation; who I say, instead of serving the public, serve themselves upon the public. These, may be, are not altogether so bad as the former, but they are bad enough. Many of your Heathenish barbarous people that live upon the Sea coasts, have a wicked custom; When there is stormy foul weather, they will fall down upon their knees and pray for a wrack, 'tis no matter what becomes of the lives and estates of others, the wrack will be for their advantage, and therefore they pray for it: 'tis little better with these whom I am here taxing; may be, in civil Wars and public distractions, they do not pray for a wrack of the State, but if such a thing fall out through God's sore indignation, it is welcome enough, and they will make the best of it for themselves. Doth not this reproof reach to too many in our times, in our late, never enough to be deplored Calamities? have not many advanced themselves by the public sufferings, and built their fair houses out of the common ruins? have not many spun their fine cloth out of the Nations Fleece, when it was torn in pieces? and are grown fat like the Child, to the Mother's leanness? have not many got Estates by the public losses, and are made rich by the general poverty? May not England say to many, as once a great man said to his Servants, 
Lord Bacon.  Your rise is my fall? It was wont to be said, The public Treasuries were increased by private losses: 
Regia privatis crescunt araria damnis. Claudian.  but now it may be said, The public Treasuries are diminished by private men's gains. Hath it not been with us, as 'tis too often at your fires in the City? where many come pretending to quench the fire, but indeed it is to steal and to get something in the common confusion. I fear such hath been the practice of too many in our State, they have meddled and acted, pretending nothing but the quenching of the sire, whereas in truth enriching of themselves hath been the main thing they have looked after.  
Two things are to be much lamented amongst us, and I know not which of the two most, whether this, That the times have made so many poor; or this, That the times have made so many rich.  
Nehemiah was in a great place, but he buys no Land; 
Nehem. 5.16.  we have had many in very mean places, but they have made a shift to buy great Estates. I do not here aim in the least at those who have been very instrumental for good, whose Salaries have been much inferior to their deserts. I only speak to those, who by corruption, and cheating, and dishonesty, and selfseeking, have out of the public built their houses, and filled their Coffers; But let such know, God will make them vomit up their Morsels again; 
Prov. 23.8.  And their third Hair shall never rejoice in Estates thus gotten, but as the Prophet speaks, 
Jer. 17.11.  As the Partridge sitieth on Eggs and hatcheth them not, so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.  
Thirdly, this reproof reaches to those, who do little or nothing for the service of their Generation; and here I speak to those that are dull, heavy, spiritless, unactive men, mere Drones and Ciphers, 
— Fruges consumere nati.—  that take up so much room in the world, they eat, and drink, and waste the good Creatures, but they do no work, their Generation is never the better for them. O that our Hives, our Cities, our Congregations, our Families were not too full of these Drones; but these useless men, these walking Ghosts, these lumps of flesh, that are not animated with an active Soul, these I say, abound every where. Pardon me if I speak a little tartly, for I confess my heart rises at these men. The state of Athens judged that man a Monster that did in republica sine publico fructu versari: 
Osor. 7. H. Curpi mareecentes otio non tam vitam agunt, quam praete●vetun●ur nec vivunt sed in vita morantur, nec sero tales moriuntur s●d diu Morus to suo, Calvino  we have too many of these Monsters amongst us, I do not here only mean your dull men, who do rather sleep then live, but such also as have parts enough, and life enough, and opportunities enough, but yet as to Generation-works are mere stocks and shadows. The Politician hath wisdom enough, but he will sit still, and save one, 'tis good sleeping in a safe skin. The voluptuous man is active enough, but how? He games and pursues his recreations, so his time runs out, what doth the public get by him? I wish too many of our Nobility, and Gentry, and Gallants not fall within this charge. The Magistrate hath power enough, but he le●s the Sword rust in the Scabbard. The Christian pretends to grace, but he keeps it to himself, 
Matth. 5 15.  puts his Light under a Bushel, he doth not with a vigorous activity lay out himself for God, and his fellow-professors good. Let me tell you, an unserviceable life will end in an uncomfortable account; when God shall come to account with you: Friend, I gave you a Talon, 
Matth. 25.  where is it? how is it improved? I let you live so many years in the world, what did you do all that time? 
Red legiors● vare.  you did not hurt, but what good did you do? how were parts and gifts traded with zeal towards me, and love towards your brethren? you had such an Office, what did you do in it? such an estate what did you do with it? what? nothing? Take that unprofitable servant and cast him into utter darkness, 
Matth. 25.30.  there shall be weeping and gnashing of teeth. O dreadful and miserable end, for a slothful and unserviceable life.  
Fourthly, Let this be a word of reproof to those who serve their own selves, not their own Generation, such as are swallowed up in their own interests, and mind their private concernments, but as for the public, that may sink, or swim, 
Acts 18.7. 2 Tim. 3.1.2.  they are Gallio's and care not. Paul hath a sad prediction, This know, that in the last days perilous times shall come, for men shall be lovers of their own selves. (those are perilous times indeed) And he makes a sad complaint; 
Phil. 2.21.  All men seek their own, and not the things of Jesus Christ. Are not these places fulfilled in our days? what a spirit of selfishness is there amongst us? men have now set up a fifth Gospel, and that is, private interest, and this (saith Causine) swallows up all the four Gospels of Jesus Christ. Are we not very busy in building our own houses? but if Ministers speak to us of building the House of God, either we say with them, 
Hag 1.2.  The time is not yet, or with the Emperor, Dus Deorum curae sunto? let God look to Religion himself, if he please. Let me apply that of Jonathan in his Parable (for I find it made use of in this case) The Trees went forth to anoint a King over them. They go to the Olive, 
Judg. 9 8 etc.  to the Figtree, to the Vine; but shall I leave my fatness saith the Olive? shall I leave my sweetness, saith the Figtree? shall I leave my Wine saith the Vine, and go up and down for other Trees? 
So it is read in the Margins, and so it is in the Hebrew.  This is the carriage of many; go to them, pray lay out yourselves for the public good; What shall I leave my ease saith one; my profits says another, my pleasure saith a third, to go up and down for other men, for their benefit? 
Tabulas, domos, villas vestras, pluris secistis quam rempublicum, Sallust.  We will not do it. It was once charged upon the Senate of Rome, they minded their own possessions more than the Commonwealth; and may not this be charged upon too many in our times? Magistrates, Ministers, private Christians, all full of self: Not here and there one, or two sick of this disease, but multitudes lie under it; self-seekers swarm, they are like Motesin the Sun, 
Pittacus.  insomuch that (according to the fancy of the old Philosopher) if any should shoot an Arrow against self-seekers, a thousand to one but he would hit, let him shoot where he will, our age is so full of them. I fear (if I be uncharitable I beg your excuse) there are too many of this spirit in this Congregation, and you that are so, know, that this self-serving, and selfseeking is a very heinous sin, & a very mischievous sin, especially when it gets into those who are in public places. What hath set our Reformation back ten degrees? What hath kept the Child in the Womb so long? Whence is it that our hopes have been so much dashed? I fear this is one reason, men in public places have had private spirits: And further, know three things will rise up in judgement against you for this sin; The Word; Nay, the poor dumb Creatures. Doth the Bee gather Honey for itself? Doth the Sheep yield Wool for itself? doth not all Creatures serve the Community? and you all for self? These poor Creatures will witness against you: Nay, the very Heathens will shame you, they hated that sin which you are guilty of; they looked upon themselves as born to serve their Generation, 
— Toti genitum se credere mundo. Lucan. spoken of Cato. See A. Gell. l. 3. c. 7. of Caedicius. Valeria: Max. l. 5. c. 6.  they would willingly lay down their very lives in the service of their Generation: Are not you short of the very Heathens, if you be, 'tis very sad, and will be more sad; for they that have less than the Heathens virtues shall have more than the Heathens punishments. I have been large in this Use, I shall hasten in the rest.  
Having spoke so much upon a public Spirit, I will in the next place give you some Characters of one that hath such a Spirit, that you may thereby examine your selves, and know what temper you are of.  
The first is this, 
1. Car.  a public spirited man will serve his generation, even when he cannot serve himself by his generation; He is one that will lay out for his generation, when he cannot lay up from his generation; He will not desert his work though he can have no wages for it. Many will seem very diligent for the public, when their service is gainful as well as painful; but take away the profit they'll do no more. He's a man of a brave Spirit, who whether he hath any thing or nothing, yet this shall not hinder him in the serving his generation, such an one was Nehemiah, when the people were poor for 12 years he served them for nothing, 
Neh. 5.14, 16.  I and my Brethren have not eaten the bread of the Governor. Yea, also I continued in the work of this wall. Though he could not have that allowance that was due to him because of the common poverty, yet he went on in his work.  
Secondly, 
2. Car.  a public spirited man is very meek and quiet under injuries that are done to himself, but very zealous and passionate under injuries that are done to the public. You shall observe some men, if they be but a little prejudiced in their own interests, they cannot bear it, there they are full of anger and full of spirit; but let the public be wronged never so much, that they can easily put up. Saul is much to be commended for the publickness of his Spirit in this particular, under a private affront put upon him he's silent. But the children of Belial said, 
1 Sam. 10.27.  how shall this man save us? And they despised him and brought him no presents, but he hold his peace, but when he hears of an affront and wrong done to the people by Nahash the Ammorite, the▪ Text says, 
1. Sam. 11.6.  The Spirit of God came upon Saul when he heard those tidings, and his anger was kindled greatly.  
Thirdly, 
3. Car.  A  man is more sensible of, and doth more lay to heart the miseries of the public, 
Isa. 22.4. Jer. 9.1.  than his own private sufferings. Doth God lay personal afflictions upon him, he's sensible of them; but is the Nation, the Church in flames, like to be made desolate by the miseries of war? oh, this overwhelmes him. Good old Eli hath the sad news brought him of his Son's death, that was a sore affliction; but that he bears: 
1. Sam. 4.18.  but the tidings of the taking: of the Ark, that he could not bear; that broke neck and heart and all.  
Nay, you shall see further; A  man is more sensible of the public miseries, than he is of his own private mercies. There is not so much in the latter to comfort him, as there is in the former to grieve him; Though all be well with him, wealth enough, health enough, comfortable relations, all sweet; yet if the Church or state be like a ship not only tossed upon troublesome waters, but even ready to sink, this imbitters all his comforts, and puts a check upon all his joy. 
Neh 2, 2.3.  See this in good Nehemiah, says the King to him, why is thy countenance sad, seeing thou art not sick? what hast thou to trouble thee, art not thou in my favour, my cupbearer, is not thy condition very good? True, but yet he's sad, why? Why should not my countenance be sad, when the City, the place of my Father's Sepulchers lies waste, and the gates thereof are consumed by fire? The public suffered, therefore Nehemiah mourned. So Vriah who denied himself in his private comforts upon this account; The Ark and Israel and Judah abide in tents, 
2 Sam. 11.11.  shall I then go into my house to eat and to drink, and to lie with my wife: as thou livest, and as thy soul liveth, I will not do this thing. David when he had rest from all his enemies, and was in a very prosperous condition, in which he might have solaced himself to the utmost, you shall find this put a damp upon all his enjoyments; 
2 Sam. 7.2.  I dwell in an house of Cedar, but the Ark of God dwelleth in ourtains.  
Fourthly, 
4. Car.  A  man rejoices in public good, and more in the public then in his own private good. How fare are they from this excellent Spirit, who fret and envy at the good of others. The Angels I finde thrice rejoicing in the Scriptures, and 'tis always for the good of others, oh there's the public Spirit; At the Creation of the world, 
Job 38.7.  when the morning stars sang together, and all the sons of God shouted together for joy. At the Incarnation of Christ. And suddenly there was with the Angel, 
Luk. 2.13.14.  a multitude of the heavenly Host, praising God, and saying, Glory to God in the highest, etc. At the conversion of a sinner, There is joy in the presence of the Angels of God, 
Luk. 15.10. Scias illum plurimis abundare virtutibus qui alienas sie amat. Plin. Ep. 17.  over one sinner that repenteth. The blessed Angels are not so much concerned in this good as we, and yet they rejoice at it. But this is not all, A publick-spirit doth more rejoice in the public good then in his own private good. This you see in David; Let my hand forget her cunning, and my tongue cleave to the roof of my mouth, 
Psal. 137.6.  if I do not prefer Jerusalem before my chief joy. The Church's welfare was the object of David's highest joy, 'twas not his crown, his victories, his treasures; the weal of Jerusalem (which was a public good) was his chief joy.  
Fifthly, 
5. Car.  A right  man will not stick at danger, if he may bring about public good. What though I lose my name, my estate, my liberty, my life, if I may but serve my God and my generation, 'tis no matter. 
Esth. 4.16.  I will go in to the King, and if I perish, I perish, O brave Spirit. Esther knew her danger was great, for this was not according to the Law; she knew how Vashti had been dealt withal before her, she knew that she had many enemies that would aggravate this boldness, but all this is nothing to her; to save the lives of the Jews, she will hazard her own. What mean ye to weep and to break mine heart? (saith S. Paul) For I am ready not to be bound only, 
Acts 21.13.  but also to die at Jerusalem for the name of the Lord Jesus. Come what will come a public spirited man will serve his generation, though he suffer for it.  
Sixthly, 
6. Car.  A  man desires of God rather that which may make him useful, then that which may make him great. You may know what Spirit you are of by what your hearts do most run out after in prayer. Says the selfish man, Lord give me ease, and safety, and wealth; says the public spirited man, Lord give me a heart to serve thee, abilities to serve thee, opportunities to serve thee. Take the instance of Solomon for this; 
1 King. 3.9.10.  Give thy servant an understanding heart to judge thy people, that I may discern between good and bad, for who is able to judge this thy so great a people? And the speech pleased the Lord, that Solomon had asked this thing. Solomon doth not ask long life nor riches, nor any thing for himself, but parts, that he might be useful to his generation; here was a publick-spirit, and a spirit very pleasing to God. I say, look to the matter of your prayers, and the end of your prayers, you ask of God such and such gifts, and therefore you ask them, not that you may be proud of them, or applauded for them, but that you may be serviceable with them, her's a choice Spirit.  
Seventhly, A  man will rejoice in public good done, 
7. Car.  though he himself have not the glory of it. Some men are like the Senate of Rome, that would not let Christ have a place amongst their gods, because another would have the honour of it; they do what they can to retard and stop any motion for public good, if they themselves shall not have the credit of it. Nothing makes their mill to go but the wind of popular applause. 'tis otherwise with the man I am characterizing, if good may be done, though he be not advanced by it, he rejoices and blesses God for it. The carriage of Paul was excellent in this. Some preach Christ even of envy and strife, and some also of good will: What then? 
Phil. 1.15.16, 17.  Notwithstanding every way, whether in pretence or in truth, Christ is preached, and I therein do rejoice, and will rejoice; Let the world say, they preach better than I, and so Eclipse my reputation, that's nothing to me; so long as Christ is preached for the salvation of souls, I do rejoice and will rejoice. 
Gen. 13.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Agath. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 8.   
Eighthly,  men will pass by private differences and wrongs, rather than endanger the public: Let there be no strife I pray thee between me and thee, for we be brethren; saith Abrham to Lot. Oh that this spirit did but more prevail in our times. But what rancour and bitterness and rage is there even amongst Brethren upon private differences, though hereby the common safety be so much endangered. This is a lamentation, and shall be for a lamentation. Can the mariners fall out amongst themselves, and the ship not be in danger? Should member unnaturally fall upon member, would not the body be destroyed? Can saint and saint be at variance and the public be safe? Let us pray for this public spirit▪ A selfish spirit hath kindled the flames, a public spirit must quench them.  
The ninth and last Character is very comprehensive, 
9 Car.  the public spirited man, in all things prefers the common before his own private interest. Let the balance go down on my side, if it may rise there; let me be laid low, if it may but go well with Church and State, 'tis very well. I say, when the private sheaf bows to the public, her's a man of a public Spirit. I am willing to die (said that famous Bishop) if the Church may do well when I am dead and gone. Peream ego modo ille imperet, 
Moriar ego, mod● me moriente vigeat Ecclesia.  said Agrippina of her son Nero; so here let me be laid as low as may be if Christ may but reign, if the Gospel may be but advanced, if peace may be continued, I have enough. Nehemiah prefers the public before himself; when the King bids him make his request, doth he ask something for himself? 
Nehe. 2.4.5.  no, his eye is upon generations good. He asks that he may go and build the Sepulchre of his Fathers. Like that famous Terentius, who petitioning to Adrian, that the Orthodox Christians might have liberty of worship by themselves, the Emperor in great indignation tore his petition in pieces; but bade him ask something for himself, and it should be granted; the good man gathers up the pieces of his petition again and tells the Emperor, If he could not be heard in the cause of God and of his people, he would never make request of any thing for himself.  
And thus I have described unto you this public Spirit, and where now shall we find it? 'tis cafie to say what it is, but 'tis hard to say where it is. Take your candle and lantern and make the most diligent search you can, you will hardly find a man of this temper. Narrow, private spirits abound, but David's, Nehemiah's, Mordecai's, their number is very small. Blessed be God we have some in this Nation, in this City, but would to God we had more.  
Use 3 The third Use shall be for Exhortation; and here let me stir you up to the practice of that which is the duty and the glory of a man; Oh, serve your generation; writ after David's copy in this, be public blessings in the places where God hath set you, be not slothful and selfish, but of an active and public Spirit. Self is a carnal man's god, his Unity in Trinity, (as one express it) Honour, Pleasure, Profit, are the Trinity; self is the Unity. Let it not be so to you, crucify it and keep it down as an enemy, do not obey it and advance it as a God. 'tis the greatest conquest in the world, for a man to overcome himself and his own Interest; Do you devote what ever you are, what ever you have, what ever you can do, to the good of your generation. I will press this upon 3 sorts.  
First, You that are private Christians do you lay out yourselves for the public good: Alas, you'll say what can we do; we that are so mean and inconsiderable in our stations, wherein can we be serviceable to our generation? Let me tell you, there's not the meanest Christian that hears me this day but some way or other he may be instrumental to the public: There is not the least star but it hath its light; 
Exod. 35.6.  there is not the meanest member in the body, but it hath its use: They that brought but hair to the building of the Temple were serviceable: I will reason the case a little with you: many of you, though but private men, yet you have great estates: Why do you not honour the Lord with your substance? 
Prov. 3.9.  Why do you not serve your generation by being charitable? Are there not many naked backs, why do you not cloth them? Are there not many hungry bellies, why do you not feed them? Go to the University, go to the Hospitals, see if there be not there to be found opportunities and objects for your service: In your civil capacity you may serve your generation. You have friends, acquaintance, relations, children, servants, you may serve your generation there, bring them in to Christ, advance the power of godliness amongst them, instruct them in the mysteries of the Gospel; Nurture them up in the fear of God; 
Eph. 6.4.  In your relative capacity you may serve your generation: Again, you have grace, why do you not trade it for God? By your holy conversation you may either convince or convert many, 
1 Pet. 3.1.16.  Is not this good service? You have a spirit of prayer, 
Isa. 43.26.  You are the Lords remembrancers, like so many jacob's to wrestle with God and prevail with him: By your prayers you may save a Nation, and turn away the judgements that are threatened; Is not this generation-service? Moses stands in the breach, 
Psal. 106.23.  and saves the people of Israel from destruction: Even private Christians are the props and pillars of a place, the stay and the staff thereof, how? 
Isa. 3.1.  by their prayers and wrestlings with God. We read of a Germane, who was wont as oft as he heard of rumours of what, to say, I fear it not so long as Luther lives; Luther's prayers would prevent Nationall miseries: You say, you cannot serve your generation, Go and pray for the peace of Jerusalem. Again, 
Psa. 122.6.  you can mourn for public sins, you can reprove them that go astray, you can encourage the Ministers of the Gospel, you can contend for the truths of God; These and many such things you may do, and thus in your spiritual capacity you may serve your generation: Do but do what you can, and you will do enough; It is not want of power, but want of will that makes many private Christians so unserviceable.  
Secondly, Let me speak to myself, and to my brethren in the Ministry, let us serve our generation; Shall we call upon others, and not stir ourselves? Like the Bell that calls others to Church, but moves not itself? Of all men we Ministers, if we be sluggish and selfish, are the basest men: An idle, selfseeking Minister, is a flat contradiction to his office: Paul says of Timothy, 
Phil. 2.20:  he did naturally care for the state of the Church: and Paul himself sought not his people's good for his advantage, but his people's good for their own advantage: I sought not yours but you, This is the spirit that becomes us: Is there work to be done? 
2 Cor. 12.14.  We are to spend and to be spent in the doing of it: chrysostom tells his hearers, He lived only for their profit, 
2 Cor. 12.15.  and he would refuse no labour if he might be serviceable to them: What though spirits be wasted, health prejudiced, strength weakened, we are not propter vitam vivendi perdere finem (as that great Scholar answered his Physicians, 
D. Reynolds.  when they desired him to spare himself, We live to serve, and if we may by all our pains but turn one soul to God, that is worth all our pains. Are there divisions in the Church? we are to labour to heal them, and lament them. 
Vid. Calv. in Ep. ad Arch. Cranmerum. Tragoediae Luthēranae mihi ipsi calculo molestiores. Erasm  Are the Truths of God opposed? we are to stand up in their defence, with all our might, to put a stop to the inundation of errors. Do National sins spread and prevail? we are to reprove them, not sparing the greatest of men. I will not enlarge (because this is not so proper in this Assembly) We are non nobis sed multorum utilitati nati (as Bucer speaks, 
Mal. 5.14. ) God hath set us as Lights in a public place, and we are to communicate to others; we must tread in the steps of our Master, who went about doing good: 
Act. 10.38.  Our generation will not be able to answer well for their contempt of us, but we shall worse be able to answer for our neglect of them.  
Thirdly, I come to you the Right Honourable Magistrate and Magistrates of this great and famous City; Do you especially serve your generation: God hath set you in a public Orb, You are worth ten thousand such shrubs as we are; You have many Talents in that one of power and authority; Oh improve it to the utmost for generation-good. I do not speak to you under this or that quatenus, as rich men, No, but only quatenus Magistrates, We bless God, and are thankful to you, for your great care, diligence, and faithfulness in promoting our good: We reap the fruit of your labours, sit under the shade of your Government with much peace and quietness, you have been drawn out in zeal for the strict observation of the Lords Day; Great encouragement you have given to the Ministers of the Gospel (which in these times is no small mercy to us) you do appear to punish sin, to execute justice, and I hope the poor Orphans will have cause to bless you for your securing and improving that livelihood which is left to them: Many Fathers adopt their Children, these Children have adopted you to be their Fathers: Shall I go on in your praise? No, I forbear, rather I beseech you go on in service, and yet do more worthily for God and for your generation.  
Let me with all humility quicken you to this active and public spirit by these few short considerations.  
First, Secure the public, and the public will secure you- Is not your private safety wrapped up in the public? What becomes of the  if the Ship be lost? The best way to secure the , is to secure the Ship; So the best way to secure your private comforts is to secure the public good.  
Secondly, You shall not lose by serving your Generation: Act for God and your community, God will bless you and reward you for it: 
Quod grave perpendit ex opere leve existimat ex remuneratione. Greg. Moral. l. 8. c. 7. Hag. 2.19. 2 Sam. 7.13. Ezek. 29.20. 1 Cor. 15. ult.  As no man seeks him in vain, so no man shall serve him in vain: From this day will I bless you: He shall build an house for my Name (there is his service) I will establish his Kingdom for ever (there is his reward) A Nabuchadnezzar shall do nothing for God but he will requite him for it: Abound in the work of the Lord, your labour in him shall not be in vain.  
Thirdly, The remembrance of this will be matter of comfort to you when you come to die: Nehemiah had been active for the good of the people; See how he spreads this before God, Think upon me, my God, for good, 
Neh. 5. ult.  according to all that I have done for this people. Lay out yourselves (Right Honourable) in the ways of service; Service and sincerity in service will unsting death.  
Fourthly, God hath done great things for you, will you do nothing for him? What you do for the generation you do for God: Hath not God blessed you exceedingly in the things of the world? Are not Estates increased? Are not comforts providentially heaped upon you? 
Job 29.3, 6.  Doth not the Candle of the Lord shine upon you? You wash your steps in butter, and the rock pours you out rivers of oil (as Job speaks:) What hath been done to Mordecai for all this? 
Esth. 6.3.  Now you have such opportunities, make some requital. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 W.  
But lastly, This will interest you in the hearts of God's people, and 'tis no small thing to have an interest in the hearts of such; Serve your generation, they will desire your life, they will lament your death; You shall nor die as J●horam did, 
2 Chro. 21.20  undesired and unlamented: Serve your generation, they will prise and honour you, Your Name shall be as precious ointment to them. It is said of Mordecai, He was accepted of the multitude of his Brethren: 
Esth. 10.3:  Why so? Seeking the wealth of his people: Serve your generation, you shall have their prayers; Let them have your labours, and you shall have their prayers; Lord, bless such a man, and spare his life to us, for he doth much good in his place: I say, you shall have the hearts of the people of God, 
Jud. 5.9.  My heart is toward the Governors of Israel that offered themselves willingly amongst the people; They are weary of men that seek themselves, and fain would be rid of them, but a useful man hath their very heart, such a one they love, contend for, could even lay down their lives for him: And therefore upon all these motives, I humbly beseech you, let head, and heart, and hand, and power, and estate, and interest, and all be acted and laid out sincerely and faithfully for the good of your generation. Titus the Roman Emperor, 
Amice diom perdidi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  if a day passed him wherein he had not done some good, was wont to say, Friends, I have lost a day, and this day I have not reigned; The Lord give you this active spirit, which will be so much for his glory, our benefit, and your own comfort both in Life and Death.  
Use 4 That I may not be over-tedious, one Use more shall shut up all, and that is of Direction; In a few words I will give you some advice in the discharge of this great duty.  
Direct. 1 The first is this, In the serving your generation, mainly and chief lay out yourselves for the Gospel, for the things of Christ, for Religion, For this is the best service you can do to your generation; 
1 Chro. 29.2.  David's service was Temple-service: Laws are good, for they are the bulwarks of property, and the boundaries of the lusts of men; What a Chaos of confusion and cruelty? What a wilderness of wild beasts would the world be, was it not for Laws? Liberty is good, for it is one of the sweetest flowers in the Nosegay of our civil happiness: Peace is good, for as the wreath of the Faggot binds all the sticks together, so doth this all your comforts, break this in pieces, and all your comforts fall asunder, And therefore stand up in your places for the defence of these things, and do not easily part with that, which cost your Forefathers sweat and blood: Epaminondas will either die with or for his buckler; he would either defend it, or it should defend him; the Application is obvious. But yet what are these things to the Gospel, to the grand Concernments of Religion? The Gospel is the Glory of a Nation, 
1 Sam. 4.21. Florente verbo florent omnia in Ecclesiâ. Luther. 2 Sam. 6.12.  the very Nerves and Sinews of a Kingdom, it makes not only the Church to flourish, but the State also where it is; It brings all blessings along with it, not only spiritual but temporal too, as the Ark made Obed-edoms' House to prosper; Religion is the Cement, or Bond and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plutarch.  Ligament of all Societies; When that is lost no Comforts can make up the loss of it: Phinehas his Daughter hath a Child, but what is a Child when the Ark is taken? You may have peace and plenty, and all outward enjoyments, but if the Gospel be removed, call them all Ichabod, for the Glory is departed. 
1 Sam. 4.21.22  And therefore in the first place be active and zealous for these things of Christ, 
Phil. 2.21.  that the Gospel may yet be continued, that the Protestant Religion may yet flourish, notwithstanding all the contrivances of J●suites amongst us, 
2 Sam. 14.19.  (for Is not the hand of Joab in all this?) that the Truths of God may prevail, that the Worship of God may be administered in its spiritualness and purity, that the Ministers of Christ may have due honour and maintenance, that the Government of Christ may be settled; Government did I say? I did, and do not recall it, though we live in an Age very zealous as to the Government of men, very cold as to the Government of Christ: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch: Sympol.  What is the Ship without a Pilot? What is a City without a wall? What is a Vineyard without a Hedge, and what is the Church without a Government? I think no Government is so bad as no Government, at least wise, Some Oppression is better than Ataxy and absolute Confusion. God show us the Pattern of his House, 
Eze. 43.10.11 Quoties est, ut populus aliquis, posteaquam disciplina & religio corruerint, salvus stererit. Zwing. De Provide.  that we map all know what is that Form of Discipline which is to be erected. But I digress, (though the Lord knows not out of any bitterness of Spirit) I say In the first place, Lay out yourselves for these things, this will be to serve your Generation indeed, Nay, the Generations that shall succeed you will reap the Benefit of this Service; Your Posterity, and children's Children will bless God for such Progenitors; The Advantage of this your activity will remain when you are dead and gone.  
Direct. 2 Secondly, Labour to be good yourselves, as well as to do good to your Generation: There is a great difference betwixt a good man, and a good Magistrate, betwixt a Gracious Christian, and a Serviceable Commonwealths-man. There are many that are but bad men as to their inward state, and yet they are good men in their places as to outward Service; God makes use of Gifts sometimes where there is little or no Grace: The Raven was an unclean Creature, 
1 Kin. 17.4.  and yet God fed the Prophet by it; 
1 Kin. 5.10.  Hiram was but a Heathen, yet he sends Timber to the Building of the Temple, And so it is in this case, Graceless men are not always Useless men, nor Useful men always Gracious men; God in his overruling Providence useth many whom he will never save: How many Ministers are eminent in Service, and yet they shall be but Castaways: 
1 Cor. 9 ult.  Oh! that is a terrible and awakening thing; How many Magistrates are very active for good, that God will never own in the matter of Salvation: Many in public places are but like the Carpenters that built the Ark for others, but were drowned themselves, They do good to others, but themselves shall perish to all Eternity. And therefore I beseech you rest not in serviceableness for Generation-good, but get Grace in your hearts for your own good: Be upright men as well as useful men. There are two things in this Chapter where my Text lies, The Spirit of God says of David, He was a man after his own heart, 
ver. 22. ver. 36.  and He served his Generation, That is a blessed thing indeed, and let it be your care, that sincerity towards God, and serviceableness for God may go together.  
Direct. 3 Thirdly, In all your activeness for public good, see that you do all in a right manner. As the object must be right, and the person must be good, so all must be done in a regular manner. What's that? what you do, do it with zeal, with sincerity, with courage, with perseverance, with humility, I might much enlarge upon these heads, but I must not.  
First, Do all with zeal, be not lukewarm, indifferent, lazy, slothful in public concernments, but what ever you find in your heart to do, 
Eccl. 9.10.  do it with all your might; (as Solomon speaks) Jehosaphats heart was lifted up in the way of the Lord. 
2 Chro. 17.6. 2 Chro. 31.21.  Hezekiah in every work which he began to do in the service of the house of God etc. He did it with all his heart. Even Artaxerxes commands, whatsoever is commanded by the God of Heaven, 
Ez●● 7.23.  let it be diligently done for the house of the God of Heaven. what a shame is it to see the common Enemy, so zealous to do hurt, and we so cold and lukewarm in doing good; that Jesuits should cross sea and land to make one Proselyte, 
Mat. 23.15.  that when we see their zeal in their way, we may well wish as once Agesilaus did of Pharnabazus, Cum talis sis utinam noster esses; That I say these men should be so active, and we so careless and secure? Where is your zeal for God for Christ, for the Gospel? Oh, that zeal and wisdom might go together. Some have zeal, and no wisdom, and they are too hot; some have wisdom and no zeal, and these are too cold. Zeal with wisdom is like a Diamond set in a ring of gold. When wisdom regulates the zeal, and zeal acts and animates the wisdom; when zeal is the spur, and wisdom guides the rain, there is much done for public good. Both these you shall find in this David, 
Psal. 78. ult.  So he fed them according to the integrity of his heart, and guided them by the skilfulness of his hands.  
Secondly, Do all with Sincerity; There must be the sincerity of the Work as well as of the Person. Do never so much, if you be not sincere in it, 
1 Cor. 3.15.  your Work shall be burnt, and you shall suffer loss, Others may be the better for it, but you yourselves shall not; Do never so little, if it be done in the integrity of your Hearts God will accept of it, and reward you for it: Jacob serves Laban a great many years, but all that while his eye was upon his Rachel, It was not love to Laban but love to Rachel that made him undergo so much. Many take much pains in Generation-work, but all that while the heart is not right: It is not the public good that they aim a● but something of self, for many serve and advance Self by serving the Public: What brave things would Absalon do if he was upon the Throne, 
2 Sam. 15.4.  and all this was but to make himself more popular: We have too many such popularis aurae vilia mancipia (as Hierome speaks, 
Ep▪ cd Julian. ) I speak to Magistrates, to Ministers, to all, Let Sincerity run through the Vein of all your Service, and that thus, Do all from Love, according to the Word, for the Glory of God; For three things make up this Sincerity, Aright Principle, A right Rule, A right End. When Love is the Principle, the Word the Rule, the Glory of God the End, here is Sincerity. The Truth is, The Hypocrite doth but make use of God, and God doth but make use of him. He doth but make use of God, for though he looks and pretends to God's Glory, yet he rows another way; And God doth but make use of him, for he hath nothing within him to incline him to any Service, only God overrules him, and so makes use of him: Well, be sincere, that when you shall be laid open at the great day, 
1 Cor. 3.14. Rom. 2. ult.  your work may abide, and your praise may be, not of men but of God.  
Thirdly, Serve your Generation with Courage, Go on through difficulties and dangers with undaunted Resolution. Do men scoff and reproach you? Care not for it. Nehemiah is not discouraged at the scoffs and taunts of Tobiah and Sanballat. It is no new thing for Dogs to bark at the Horse that goes apace. Active men shall have many to snarl at them, but so long as they act for the good of others, it is nothing. May be Estate, Liberty, nay, Life itself may be in danger, 
Esth. 4.16.  yet hold on. If I perish, I perish, (said that Heroical Spirit;) Can you Sacrifico your Lives better than for the Cause of God, and the Public Good? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I would to God it might be so, said Basil; Whatever you lose here, 
Matth. 10.30.  will not Christ's Hundred-fold make up all to you?  
Fourthly, Persevere in your activity for Public good; Many are like your Bells, that strike very fast till they be raised, and then but very seldom: Many Magistrates and Ministers are very diligent and sedulous till they have got a Name, and are up in the esteems of the world, and then they can put their hands in their bosoms, and do as little as who doth the least. This is base; We must hold out with an even pace in our Service: Indefatigableness and Perseverance is the Crown of all: If any man draw back, my soul shall take no pleasure in him. 
Heb. 10.38.  Be not weary in well-doing, ye shall reap if you faint not. He that endureth to the end, he shall be saved. 
Gal. 6.9. Matth. 10.22.  If the house be not covered all over, and the tiles well joined together, the rain will come in. Benefacta benefactis pertegito, ne perpluat, (saith Plautus.) If there be gaps and flaws in your good service, censures will get in, and to be sure the wrath of God will get in, and fall upon you: Oh, 
Mar. 9.50.  be not like Salt that hath lost its savour.  
Fifthly, Do all humbly; And that in two things: Fetch all your strength from God, Ascribe the Glory of all to God: Enter upon all things by Prayer; Shut up all by Praise. Nehemiah in order to public Service, first prays, So I prayed to the God of Heaven. Paul ascribes all to God by praise, 
Neh. 2.4. 1 Cor. 15.10.  I laboured more abundantly than they all, yet not I, but the Grace of God which was with me. Never set about any thing in your own strength, 
Luk. 17.10. Valdè perfectorum est, sic ostenso opere gloria a authoris quaerere, ut de illatâ laude priva●â nesciant gaudere. Gregor.  Go to God for Wisdom, Direction, etc. When it is done never ascribe any thing to your own parts; And when you have done all, say, You are unprofitable. The Ear that is full of Corn, and the Bough that is loaden with Fruit, bows down towards the Earth. The most serviceable are the most humble; They that do most, think they do least; and this is a rare thing to see men high in service and low in spirit.  
Direct. 4 Fourthly, Serve your Generation By your Example as well as by your Power; Men live more by the Examples of others then by the Precepts of God, not squaring their actions by quà eundum but quà itur, not by what ought to be done, but by what is done; especially the examples of such as are great, have a great influence upon them. A wry neck in Nero's Court was the mode, because he himself was wry-necked. 
Facore reclè cives suos princeps optimus faciendo docet, cumquesit imperio magnus, exemplo major est. Vellei. Pater. Tit. 2.7.  You that are Magistrates, Let me humbly tell you, Good Laws without good Examples will do but little good. Would you have the Sabbath observed strictly, see you do not profane it at home. You cannot better serve your Generation then by being Patterns of Good Works unto them.  
Direct. 5 Fifthly, Serve your Generation, but Do not neglect work at home: One Duty must not justle out another. You have your Callings mind them. You have Relations, provide for them, for he that provides not for his own, hath denied the Faith, and (quoad hoc) is worse than an Infidel: 
Aquinas. 1. Tim. 5.8.  You have Salvation-work to mind; Serve your own Generation, but in the first place Work out your own Salvation with fear and trembling. 
phillip 2.12.  You are to be laying up as well as laying out, 
Magis mihi me debeo quam hominibus caeteris, quamvis Deo magis quam mihi. August. Retract. l. 1. c. 8.  And indeed upon these two things as upon two Poles all Religion turns, Doing good, and getting good.  
Direct. 6 Sixthly, In all Service look to your Call, otherwise you will be but Busybodies and Intruders upon those things which do not concern you. 
1 Pet. 4.15. Vid. Bez. in Phil. 2.4.  Your Service must be regular, otherwise it will End only in scandal to the Gospel, and in Judgement upon yourselves. Uzzah got nothing by laying his hands upon the Ark, when he had no Call to it.  
Direct. 7 Seventhly, In serving your Generation, keep to that great rule of the Scripture, Do not do evil that good may come of it; Will you lie for God, 
Job 13.7.  and speak falsely for him?  
Direct. 8 Eighthly, Serve your Generation, but do not comply with your Generation in that which is evil. This is to serve the Times, not your Generation; In bad times, In bad places, be you as Lots; and when you can do no good to your generation, let your generation do no hurt to you.  
Direct. 9 Ninthly, In the carrying on of God's providential will, do not swerve from God's Preceptive Will, for it is not Providence but the Word that is your Rule, Providence without the Word is doubtful, but Providence against the Word is dangerous.  
Direct. 10 Lastly, That you may thus serve your Generation, Mortify Self. get large Affections: Great Service in the Life, 
1 Chr. 29.3.  gins with large Affections in the Heart.  
These things I thought to have insisted upon more fully, but I see the work grows to too great a bulk, therefore I break off. The Lord bless this Sermon to all that heard it, to all that shall read it, that we may be all men of David's Spirit, Serving our Generation, that having so done, we may with comfort fall asleep.  
FINIS.