part is called a wicked man implying them to be convertible every scorner is a wicked man and every wicked man is a scorner so a wicked man and a foole are also one with the Spirit of God Solomons fool so often mentioned in this Booke and elsewhere is no better no other then a wicked man And that is the first Secondly That wise men are meeke and humble men and only meeke and humble men are wise This the Spirit of God would have us to take notice of by opposing wise men to proud and scornfull men Therefore it is worth observing also that as proud men and scornfull men are parallels in Scripture Prov. 21.24 Proud and haughty scorner is his name who dealeth in proud wrath and sometimes we heare The proud have laid a snare for me as here the scornfull so wise men and meeke men are very neare a kin or rather one and the same So Saint James would have us understand when he sayes Who is a wise man and endued with knowledge amongst you let him shew out of a good conversation his workes with meeknesse of wisdome Jam. 3.13 And againe vers 17. The wisdome which is from above is first pure then peaceable gentle c. By wise men therefore here Solomon meanes meek and humble men in speciall and generally all Good men who are only wise his wise man is the same with a good man as his foole with a wicked man Fifthly what is here meant by wrath 5. Wrath what and what to turn it away by wrath some understand the anger of men as of a King Whose wrath is as the roaring of a Lion and he is a wise man that knowes how to allay it or of a tumultuous and enraged multitude set on fire by scornfull men Others understand it of the wrath of God which wicked scorners have incensed but onely wise men and good men know how to quench it So that here is the cause put for the effects the wrath of God for those snares and perplexities those fires and judgements inflicted on a people by the wrath of God And there is a great deale of wisdome in the choise of this word for it implies three things very considerable First The prevention of judgements 1. Prevention of judgements ready to fall upon a people by the wickednesse of scornefull men by taking away or turning away wrath the cause thereof So Prov. 15.1 A soft answer pacifies wrath the wrath of God or men 2. The removall 2. Removall of those judgements which are inflicted when a City is ensnared or enfired wise men good men are so prevalent with God that they help to break those snares and quench those fires by turning away the wrath of God Thirdly the procuring 3. Procuring blessings of mercies and blessings upon the place for here is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call it lesse is said but more is understood as the opposition doth fairly suggest Scornfull men bring a City into a snare or set a City on fire That is they deprive a Land of mercies and blessings first and then helpe to bring on judgements So wise men doe not only prevent and remove judgements but procure blessings on the places where they live the House the Towne the City the Countrey the Kingdome which must the rather be observed because in this latter part the City is not mentioned but understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the rule of interpretation So the summe of all will be this That wise men are common and publick Goods to the places where they live The words thus explained will yeeld us many good observations 4. The observations some we shall name some but insist chiefly upon one First That all scornfull men as all wicked men whereof these are the worst how ever they thinke of themselves or others of them are no wiser then they should be that is are no better no other then fooles in wisdomes account It arises from the opposition of scornfull men and wise men Secondly That only meek and humble men as all good men how ever the world accounts them simple are truly wise It arises also from the opposition of wise men and scornfull men who are ever proud men for scorne arises from pride as humility from wisdome Thirdly That scornfull men the worst of men are publicke evills and mischiefes to the places where they live And that two wayes 1. Passively as meriting and procuring the wrath and judgements of God upon these places 2. Actively as studying plotting and endeavouring mischiefes to the places They bring a City into a snare and set a City on fire In the first sense they are flagella Dei In the second flabella Diaboli Fourthly That on the contrary wise men that is good men for they are Synonyma's in Scripture are publick Goods to the places where they live And that also two wayes 1. Passively the places being blessed for their sakes 2. Actively as seeking studying endeavouring the publick Good being men of publick spirits preferring the publick Good before their owne private interests But to handle all these particulars as it is a little impertinent some of them being only hinted and not directly here intended so it is as much impossible considering that portion of time which is allowed me I shall therefore draw out only the last generall conclusion consisting of two particular branches taking sometimes notice of the opposite part and the other considerations for illustration confirmation or application as shall be most expedient The generall Observation is this Good men are publick Goods 5. The generall Observation Good men publicke goods to the places where they live That this is rightly collected is evident to an observing eye by the former explication This we shall endeavour to make good in both the branches before propounded both passively as God blesses the places for their sakes and also actively as they are men of publicke spirits seeking principally the good of the Community First Good men are publicke goods passively God for their sakes blessing the Places 1. Pâ—ssively as blessings to the places Family Towne City Country Kingdome where they live This is thus made good 1. There are promises made unto them for this very purpose 1. This is promisâ—d as to Abraham Gen. 12.2.3 I will blesse thee and make thy name great and thou shalt be a blessing And I will blesse them that blesse thee and curse them that curse thee and in thee shall all families of the earth bee blessed To this may bee added that other conditionall promise to the same Abraham Gen. 18.26 If I finde in Sodome fifty righteous within the City then I will spare all the place for their sakes Nay a lower condiscension we finde there I will not destroy it for tennes sake The same promise is made to Iob upon supposition of his repentance and turning to God The innocent shall deliver the Island and it is delivered
not for Goodnesse sake yet for your own Goods sake you are beholding to them for all the Good you have and doe enjoy next under God The Prophet advises the people going into Captivity that they would seeke the peace of that wicked City Babylon and pray unto the Lord for it for saies he in the peace thereof shall ye have peace Jer. 29.7 And you make much of a bad servant because he is profitable and beneficiall to you how much more of those that never did you hurt that constantly doe you Good preventing judgements and procuring mercies your very life and livelihood and all your welfare depends upon it I leave it to your consideration and come 2. To Good men Secondly to speake a word of exhortation to Good men that they would be Good still and improve all their interest in God in these troublesome and calamitous times for the publicke Good First to be Good still 1 To bâ—e Good and better still and more Good as there is more need and use for the publicke Good He that is holy let him be holy still and he that is righteous let him be righteous still The better man the greater Good As we see it is the policie of children when they have any sute or request to promote they are commonly double diligent to insinuate themselves into our affections and favour It was Esthers wisdom to ingratiate herself with King Abashuerosh when she had a very great request to make unto him she first invites him to a banquet to sweeten his affections to her insomuch that he askes her that intended to aske him What wilt thou Queen Esther what is thy request and it shall be granted thee to the halfe of the Kingdome Esth 5.3 But she hath not yet enough hold of his affections therefore she desires only that the King would come to the banquet which she had prepared for him at which time the King makes the same demand What is thy petition c. but yet she forbeares as intending to ingratiate herselfe more with him thereupon she renewes her former request that he would come next day to another banquet and then supposing herselfe endeered to him out comes her great request Chap. 7.3 If I have found favour in thy sight O King and if it please thee King let my life be given me at my petition and my people at my request It is worth our imitation in such times of distresse when our lives and lands lye at stake to make our way with God by more exact observance of him to indeere our selves unto him that so for our sakes not only our owne lives but our Island may be granted at our requests Secondly to improve all the interests they have in God 2. To improve their interest in God and all their grace and favour with him which we have heard is much for the publicke Good The King of Heaven can deny you nothing To what purpose is this Grace and Priviledge with God if we make not use of it as Abraham did The whole Kingdome and Church of God cries to you as to our Saviour If thou canst do any thing come help us Ply God with prayers and tears and be importunate yea in a holy manner impudent till he make this our Land the praise and glory of all the earth In a word imploy your parts and abilities for the publicke Good which is done by getting publick Spirits But that leads me to the second branch of my generall Observation to that I now come And that is this Good men are publicke Goods actively That is they are men of publicke Spirits 2. Branch Good men are publick Goods actively This is preferring the Publicke before their own private Good That this is rightly collected I referre to the explication of the words and proceed to the confirmation 1. Commanded 1. This is Commanded in the Scriptures as the duty of every Christian Let us do good to all especially to the houshold of faith Gal. 6.10 By love serve one another Gal. 5.13 Let no man seeke his owne things but every man anothers wealth or welfare 1. Cor. 10.24 2. This is Commended 2. Commended by instances by the Spirit of God in Scripture to have been the practise of all Good men we observe some memorable instances And we beginne with Moses 1. Of Moses who spent himself in the publick affaires of the people in judgeing all causes brought before him till Jethro his Father in lawe gave him wise counsell Exod. 18.17.18 The things which thou doest is not well thou wilt surely weare away thou wilt faint and fall and all this people with thee for the thing is too heavy for thee thou art not able to doe it thy selfe alone And when God offered him one of the greatest offers that ever was made to a mortall man to bribe him that I may so say and to take him off from seeking and entreating for the Good of his people he utterly refused it Exod. 32.9 10 11 c. The Lord said unto Moses I have seen this people and behold it is a stiffenecked people Now therefore let me alone that my wrath may waxe hot against them and consume them and I will make of thee a mighty people But Moses prayed unto the Lord his God c. And another time when the Lord seemed resolved to destroy that people he ventures not only his life but his soule between them and the wrath of God If thou wilt pardon this people well if not blot me out of thy Book c. The like we may observe in David 2. Of David He fed the people with a true heart and ruled them prudently with all his power Psal 7 72. And as if the spirit of Moses had been upon him he exposes himselfe to the sword of the destroying Angel to stay it from the people 2 Sam. 24.17 Behold I have sinned yea I have done wickedly takes all the fault upon himselfe and all the punishment too but these sheep what have they done Let thine hand I pray thee be against me and my fathers house This is the commendation of that Good man Jehojada 3. Of Jehojada 2 Chron. 24.16 the high Priest and the Epitaph upon his grave made by the Spirit of God They buried him in the City of David amongst the Kings because he had done good in Israell both towards God and towards his house Mordecai also was a man of the like spirit whose life and story is concluded with this Elegie He was next unto the King and great among the Jewes and accepted of the multitude of his brethren There is his Greatnesse his Goodnesse followes Seeking the wealth of the people and speaking peace to all his people Esth 10.3 But most memorable is the instance of that Good and Great man Nehemiah 4 Of Nehemiah who living in the favour of a King and in all pleasures of a Court yet enjoyed not himselfe whilest he
with thine eies but thou shalt not eate therof 2. Ki. 7.2 And it was made good upon him verse 20. For the people trode upon him in the gate and he died Let that be considered 4. It is very dangerous to have private Spirits 4. A private Spirit is very dangerâ—us In respect in the publick causes of God and his people both in respect of men and God Newters commonly fare worst First in regard of men 1. Of men they at least fall fowle upon such both sides sometimes Experience tells us of some that for their Neutralitie have been plundered by both sides See but an instance of this in Scripture Iudg. 8.15.16.17 How sharply did Gideon revenge himselfe upon the men of Succoth and Penuel for what for complying with his enemies no but for their Neutralitie and not affoording him a small assistance He tooke the Princes of Succoth and the Elders thereof even threescore and seventeene men and thornes of the wildernesse and bryers and with them he taught the men of Succoth And he beat downe the towre of Penuel and slew the men of the City And I have heard a French storie of a certaine Prince that in a warre betweene the Emperour and the French King complyed secretly with both sides which being discovered to both by letters intercepted they both agreed to fall upon and breake him before they fell upon one another But Secondly if they escape with men God 2. Of God will be sure to meete with them worse That bitter execration of Meroz is well â—nough knowne Iudg. 5.23 Curse ye Meroz saies the Angel of the Lord curse ye bitterly the inhabitants thereof because they came not up to helpe the Lord to helpe the Lord against the mightie And Mordecais message is also well knowne If thou altogether hold thy peace at this time deliverance shall come but thou and thy Fathers house shall perish 5. This is very profitable 5. This is very profitable for a mans selfe For what ever any man ventures in the publick causes of God and Religion c. this is the best way 1. to Secure it 2. to Repaire it 3. to Improve it First to secure it 1. To Secure be it credit estate life any thing we have a promise for this He that will save his life shall lose it but he that will lose his life for my sake and the Gospels shall save it Say the same of estate of credit c. The way to save it is to lose it and the way to lose it is to save it Men think now in these troublesome times to save their own stake by sparing from the publick cause if things fall out ill they will have something to live on No this is the way to lose all in the losse of the publick For in reason we see the safety of every mans cabin in a ship consists in the safety of the ship not the safety of the ship in the safety of the cabine if the ship sinke what will become of his cabine Secondly Suppose a man should lose what he ventures for the publicke Good yet God can easily repaire 2. To Repare it Be it estate or credit or life it selfe Our Saviour in the former speech supposes a man may lose his life for his sake and the Gospels how then can he save it He meanes he shall not finally lose it but have it againe repaired and restored Sometimes a man does but resolve to venture it or lose it and God will not let him lose it but saves it for him As when Abraham had brought of his heart to offer up his sonne God would not let him So here many times when a man is resolved to venture all he hath God is pleased to accept of the will for the deed and to continue it to him and this is a kind of Reparation But if he doe actually lose any thing God is able to make it good to him againe which men cannot alwaies doe especially not in matter of life Thirdly this is very good policie to improve 3. To Improve our estates c. the readiest way to advance them We have a promise also for this if we durst beleeve it He that shall forsake heuse or land or life c. shall receive an hundred fold in this life and in the world to come life everlasting Men trade for a great deale lesse profit eight or ten or twenty in the hundred is thought good gaine but here is a hundred for one who would not who should not venture here if he did beleeve this promise to be true 6. It is most Comfortable Dulce decorum est pro patria mori 6. Lastly as it is very Honourable as we say in those Instances before mentioned of Moses David Jehojada Mordecai Nehemiah Paul who stand Renowned upon Record so it is most Comfortable in life in death when a man can looke back upon that practick Good which he hath done and hence collect an evidence of his true Grace and reall Goodnesse he may say with that holy Apostle This is our rejoycing even the testimony of our conscience that in all godly sincerity we have had our conversation in the world 2. Cor. 1.12 And as this is the comfort of his life so when a man shall come to lye upon his sick bed or death bed he may comfortably plead it with God as Hezekiah one of the great Reformers of Religion did in a like case Lord remember how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Jsai 38.3 Or as Nehemiah after all his great undertakings for the publicke Good Thinke upon mee my God for good according to all that I have done for this people Nehe. 5.19 and 13.22 2. Directed More might be added but these may suffice in way of Motive I shall only adde a few directions as meanes to procure a publick Spirit and then conclude Take these 1. The prime and principall is to be Good men 1. Be Good mâ—n Religious not only in shew but in truth Get from God a new heart and a new spirit the old is a narrow private selfish spirit They that are men of publick spirits must be spiritually wise men as the text cals them The wisdome of the world is to be wise to a mans selfe Nemo sapit qui sibi non sapit is a proverb of Nature he is not wise that is not wise to himselfe But only the wisdome which is from above is first pure then gentle c. full of mercy and good fruits as it is described Jam. 3.17 Wise men turne away wrath 2. The next is to be meek and humble men 2. Be meâ—ke men Wise men in the text are opposed to Scornfull men who are ever proud men and we heare of the meeknesse of wisdome Jam. 3.13 as we noted at the beginning Now Meeknesse fits a man for doing of
is given to the poore in spirit Earth is bequeathed to the meeke what then remaines for the proud and scornfull wicked men but Hell their proper inheritance as it is said of Judas that sonne or heire of perdition that he was gone to his owne place Act. 1.25 Now then if wicked men have any thing they have it for the godly mens sakes because they are mixt together As the Sunne shines upon the stony rocks as well as upon the low valleyes and the raine falls upon the barren mountaines as well as upon the fruitfull medowes but were intended only for the latter The tares in the field receive and pertake of the dewes and shoures of heaven but not for their owne but for the corns sake The Heathen man saw this truth by the twilight of nature God saith he provided all Good things for the Good but they befall the evill men because they cannot be separated And it is better to profit or doe good to evill men for the Goods sake then to bee wanting to the Good for evill mens sake The world it selfe stands for the Elects sake if their number were once made up as the old world perished by water so soone as Noah and his family were housed in the Arke so this present world should be destroyed with fire 2 Pet. 3. 3. All judgements are provided for wicked men Thirdly as all Good things are intended for the Good so all judgements and punishments are provided and prepared for the wicked none for Good men further then they communicate more or lesse in the wickednesse of the places and times where they live The whip is for the Asse and the rod for the fooles backe Prov. 26.3 Great plagues remaine for the ungodly Psal 32.10 Vpon the ungodly he shall raine snares storme and tempest fire and brimstone Psal 11. Now then because it is against justice to punish the Righteous with the wicked or for wicked mens sake Abraham pleads it so with God Wilt thou destroy the righteous with the wicked farre be that from thee Shall not the Judge of all the earth doe right Gen. 18 25. And God admits the plea as just and reasonable as you may see If I finde fifty righteous I will spare all the place for their sakes Either therefore God must separate the righteous from the wicked as sometimes indeed hee does or else he must destroy the righteous with the wicked or for the wickeds sake which is unjust or else hee must spare the wicked for the righteous sake And we have a kinde of a Proverbe common amongst us It is better to save two Nocents then to destroy one Innocent The very tares as was said are spared for the wheats sake Fourthly Good men are studious and active for the publicke Good 4. They are active for the publick Good as we shall heare anon as well as for their owne yea above and with neglect of their owne Good They imploy all their parts wisdome strength riches interests for the Publicke Good all their prayers and power with God to the Good of others Now it is a wonderfull wel-pleasing thing to God to see men of his owne disposition to neglect themselves for Gods glory and his peoples Good that he will even for their sakes stay or remove a judgement and drop downe blessings upon others and they perhaps wicked As when Moses desired to be blotted out of Gods Booke rather then Gods glory should suffer or his people be destroyed God takes it so well that he spares a rebellious people for his sake These reasons may serve for the confirmation 5. The Applition then We now come to the application of it before we proceed to the next 1. Then on the contrary wicked evill men 1. Wicked men are publick evills are publicke evills they are not hurtfull onely to themselves that is the least part of their Illnesse but to the Places Families Townes Cities Countries the whole Island or Kingdome where they live One sinner destroyeth much good Eccles 9. last and hinders much good and brings much evill brings an house or City into a Snare or sets them all on fire One spark hath been the cause of the burning of a whole town One Achan troubled and had like to have ruined a whole Armie One and every wicked man is a curse a pest a viper to the place where he lives A fruitfull land he maketh barren for the wickednesse of them that dwell therein Psal 107.34 These these are the men that violate the peace and happinesse of a Nation that with-hold Good things from it The Prophet Zach. 5. saw in a vision a flying rowle written full of curses without and within And it shall enter sayes the Lord into the house of the theefe and of him that sweareth falsely c. It is a wonder to me that many families and townes are not ruin'd and destroyed for the wickednesse of them that dwell therein so full of curses and oathes and blasphemies No wonder there is so much trouble and perplexity in our Cities and Countries and whole Kingdome seeing wickednesse so much abounds n every place But especially considering that our land is so full of scornefull men Especially scornefull men both secret and open Secret scorners that in their hearts deride and despise not onely Goodmen but Goodnesse it selfe and the power and practise of Godlinesse Many perhaps that make a faire shew of Religion frequent the Assemblies observe Fasts and daies of Humiliation and yet in their hearts despise and deride all such Devotions as either needlesse or uselesse Many open scorners that are professed mockers and flouters of Religion and them that desire to professe it in the strictest and exactest way Hypocriticall Mockers at Feasts as Dauid calls them the drunkards that made songs of him and all that professe Godlinesse Amongst these you may reckon your Stage-players who had skoffed Religion out of countenance with many You have done well to put them downe and shall do better if you keepe them downe Adde to these your profane souldiers who undertaking to fight for Religion do as much scorne it and the professors of it with names of reproach as any of the Cavaliers Can we wonder to see our Cities and Countries so ensnared and enfired when all places are full of such skorners as our text mentions When one blesses and another curses which will God heare sayd a Wiseman This mixture of so many scorners with some few wise men in our Cities in our Armies makes things thus to hang in aequilibrio Now we have a victory then by and by a losse and defeat God himselfe seemes to be doubtfull whether he should save us for some Good mens sake or destroy us for these many scorners sake Salvian complained of his times and it is our case at this time Si quis ex Nobilibus c. If any of the Nobility or Gentry begin to be Religious he presently looses the Honour of his
Nobility Oh sayes hee what honour is there among Christian people when Religion makes men vile Oh shamefull and unsufferable wickednesse It is not so with any Religion as it is with ours In any Religion of Jews Turkes Papists the more strict and exact the more Honoured and esteemed Only in the Protestant Religion the stricter and preciser the more scorned and despised It was a very noble act that of Nebuchadnezzar Dan. 3.29 I make a decree that every people nation and language which speake any thing amisse against the God of Shadrach Meshach and Abednego shall be cut in pieces and their houses shall be made a dunghill c. I could wish that our Law-makers would provide a Statute that it might be lawful for no man with impunity to deride and scorne Religion or the strict profession of it And there is good reason for it For 1. Scornefull men bring a City into a snare or set a City on fire 2. Their punishment would be exemplary to others Smite a Scorner and the simple will beware Prov. 19.25 When the scorner is punished the simple is made wise Prov. 21.11 And once more as if it were a matter of great observance and greater consequence Cast out the scorner and contention shall goe out yea strife and reproach shall cease Prov. 22.10 Thirdly and lastly Though every Good man be a publicke Good and blessing to the place yet especially the heires of restraint as a Magistrate is described Iudg. 18.27 That is publick persons if they be Good are double blessings as Good men as Good Magistrates such wise men especially turne away wrath Review but those places before alleadged Jer. 5.10 Runne too and fro through the streets of Jerusalem and see if you can finde a man if there be any one that executeth judgement and I will pardon it And so of another it is said Then stood up Phineas and executed judgement and so the plague was stayed Psal 106.30 I speake unto wise men judge ye what I say A word to the wise is enough 2. It shewes the blessednesse of that Family Towne City 2. The blessednesse of places where any Good men c. that hath these Good and Righteous men amongst them if they knew their happinesse Many a judgement is prevented many a blessing is procured or continued for their sakes when wicked men know not to whom they are beholding These are the Towres and Castles These are Walls and Bulwarkes These are the Forts and Amunition These are the Horse-men and Chariots of a Kingdome and for their sakes Townes and Cities are preserved The Sodomites were beholding to Lot for the welfare of their City so long as he was in it though they acknowledged it not You know what was said of those two great and holy Prophets Elija and Elisha when Elijah was taken away in a fiery chariot his servant and successour Elisha saw his strength and safety and therefore cried out My Father my Father the horsemen of Israel and the chariots thereof And a King wicked enough said as much of Elisha My Father my Father the horsemen of Israel and the chariots thereof when he lay a dying But Elisha's servant saw the reason of it when an army of Souldiers beset the Towne of Dâ—than and thought to have taken Elisha and plundered the towne the servant cryes out alas Master we are undone Elisha prayes Lord open his eyes and presently he saw the Mountaine full of horses and Chariots of fire round about Elisha 2. Kings 6.17 One Elisha was a better guard then all the hosts of Israel But I let that passe 3. The folly and madnesse of the world in 1. Imputing all evills to them 3. It shewes the foolish unthankfulnesse and indeed the folly and madnesse of the wicked men of the world 1. In imputing all their evills and miseries to Good men as if they were the causes of all the troubles and calamities that befall them So they said of Paul and his companions Act. 16.20 These men which are Jewes trouble our City So Tertullus the Oratour elegantly and learnedly charges Paul Act. 24.5 Certainely we have found this man a pestilent fellow a pestilence in the Originall a mover of sedition among all the Jewes throughout the world c. So Ahab not onely accounts Elijah his owne enemy but also charges him with the miseries of the times Art thou he that troubles Israel No sayes he It is thou and thy fathers house in that you have forsaken the commandements of the Lord and thou hast followed Baalim 1. King 18.18 So it was in the primitive times the Christians were charged with all the calamities that fell upon them So it is now All these troubles and warres are caused by the Puritanes c. No no it is you that trouble England your drunkennes and whoredomes and blasphemies c. these are the troublers of England you that are scornefull men that scoffe and deride Godlinesse and God himself That despise his Ministers and mock at his Messengers till there be no remedy 2. Chr. 36.16 It was an hard case that Salomon tells of Eccles 9.14 15.16 A little City and few men in it and a great King came against it and compassed it about and builded forts against it And there was found therein a poore and wise man and he delivered the City by his wisedome but none remembred this poore man Then said I better is wisedome then strength yet the wisedome of the poor is despised and his words are not heard That Good men should deliver the Iland and be forgotten or despised is a sad condition but that they should be charged with the troubles and desolations of a Kingdome who are the preservers of it this is most unreasonable 2. But the madnesse and unthankfulnesse of the world appears more yet in persecuting banishing Good men out of their houses Towns Countries even out of the world 2. Persecuting the Good if they could Foolish men and unthankfull They are beholding to them for all the Good they have and doe they requite them thus Is this your kindenesse to your friends As was said to one many good workes have they done for you for which of them doe you persecute and banish them Yea but what madnesse is this to stop up the fountaines at least the pipes through which all the streames of blessings come To pull away the props that uphold a Nation the pillars that uphold the house from falling upon the heads of the owners To drive the City of all the guards and pull downe the Forts and Bulwarkes of defence when an Enemy comes to besiege it this is little lesse then frenzie The Sodomites did what they could to drive Lot out of their City who alone kept off that showre of fire and brimstone from them As Sampson pulling downe the pillars pulled the house upon his owne head so doe these hasten their owne destruction If all the Elect were once but gathered out of the
Thessalonians 1. Thes 2.8 Being affectionately desirous of you we were willing to have imparted to you not the Gospel of God only but also our owne soules because ye were deare unto us It is observable that is noted of those first converts who were before strait-hearted and strait-handed but when once made partakers of the Grace of God how much they were enlarged Neither was there any among them that lacked for as many as were possessours of lands or houses sold them and brought the prices of the things that were sold And laid them downe at the Apostles feet and distribution was made to every man according as he had need Act. 4.34 35. And before that Act. 2.44 All that beleeved were together and had all things common Omnia indiscreta apud nos praeter uxores said Tertullian of his times All things with us are common except wives 3. Grace sets up another end 3. Grace alters and sets up another End in a man that is Gods Glory in the publicke Good for therein is Gods Glory most conspicuous Our ends are private in Nature we are our owne Alpha and Omega our selves are beginning and ending to our owne selves our owne god selfish in all as they say Self-ends Self-profit Self-honour c. Now the first Lesson in the Schoole of Christ is Self-deniall let him deny himselfe his owne reason his owne will his owne affections his owne ends Marke what a new End the Apostle sets up 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever you doe doe all to the glory of God And then that you may see he meanes the Glory of God in the publicke Good he addes in the last verse Even as I please all men in all things not seeking mine owne profit but the profit of many that they may be saved A naturall man called out to publicke services is ready to plead his owne private interests as the trees did in Jothams parable Judg. 9.9 Should I leave my fatnesse saies the Olive tree Should I leave my sweetnesse saies the Fig tree or I leave my wine saies the Vine to be promoted over the trees The words rendered to be promoted over the trees are significant in the Hebrew to goe up and downe for other trees That is Shall I neglect my selfe my owne profit my owne honour my owne pleasure to runne up and downe as a Magistrate or a publicke person must to doe others service It is a common and received Proverbe in nature proximus egomet mihi I am my owne next neighbour and that is another much alike Charity begins at home And a third is as common Every man for himselfe and God only for all Thus indeed speaks nature but Grace clean otherwise as you have heard we are Selfe-ends and Selfe-gods in nature In Grace Homo homini Deus every man is a God to another that 's a third 4. A Good man is made a member of the body mysticall 4. They are members of the body mysticall Now as it is in nature every member of the body naturall serves not it selfe alone but is a servant to the whole body The eye sees not for it selfe sees not it selfe but for the whole body the hand workes not the foot moves not for it selfe but for the whole body So it should be in the body politicall so it is in the body mysticall every member is serviceable to the community More might be added but these shall suffice for the present and so we come to Application 4. Applied 1. The first Use shall be for Discovery and this is a time of great Discoveries of bad and naughty hearts 1. For discovery of bad hearts Before wee come to particulars we may justly take up the complaint of the Psalmist Psal 12.1 Helpe Lord for there is not a Godly man left the faithfull are minished from among the sonnes of men That is if we look upon the generality of men there will be but a few Good men be found we may make the Discovery by these two things 1. That many have publicke spirits indeed but for publicke mischiefes 2. That many have private spirits in publick causes we will note some particuâ—ars briefly 1. Publick mischiefes as 1. There are many that have Publick Spirits not for the publick Good but for publick evill to the places where they live just like the bramble in Jothams parable Judg. 9.14.15 chosen to raigne over the trees who did scratch and catch all for it selfe Publico malo nati as if they were borne for publick mischiefe like Paris whose mother Hecuba dream'd when she was with child of him that she was delivered of a burning firebrand and so he proved to his Country if stories say true For through his meanes the City Troy was set on fire and the Country ruined Such firebrands there are many now to be found who have set this as well as other Kingdomes on fire or brought Townes Cities Countries into a snare as our text speakes we note some 1. Papists and Jesuites 1. As first Papists home-borne Papists who are the vipers that most unnaturally have endeavoured to eate through their mothers bowels Not their nature onely but their Religion also teaches and allowes them for the Good of the Catholike cause falsely so called not to spare their owne native Country their owne kindred Brothers Fathers no not of their own Religion if it be for the publick Good of their false Religion To blow up Parliaments to ruine Cities Countries Kingdomes is their ordinary worke Especially of those whom they call Jesuites the Bellowes of Hell the Incendiaries of Christendome at this day The Curse of God is upon them fearefully for arrogating their Name from Jesus which signifies a Saviour and is impropriated to the Sonne of God Thou shalt call his name Jesus These men that call themselves Jesuites are by the just judgement of God upon them the Destroyers of Cities Countries Kingdomes and might farre better take their name from him who is called in Hebrew Abaddon and in Greeke Apolluon but signifying a Destroyer Revel 9.11 2. Next to these are those prophesied to fall into these last and worst times 2. Tim. 3. whom the Apostle calls Traitours 2. Traitours to their Country In the last dayes shall come perillous times for men shall be lovers of themselves Proud boasters Traytors Not only betraying the publike trust but even their owne Countries and Kingdomes Wofull experience have these our sad times of these publick mischiefes who have forsaken their faith betraiâ—d the charges wherwith they were entrusted and with them as much as in them laye betrayed their Religion Laws Liberties and which is most unnaturall themselves and their Posterities to perpetuall miserie 3. Adde to these those of our text proud scornfull men 3. Seditious â—piri s. who by stirring up Seditions and strife in Townes and Cities have set all places almost on fire Onely by pride men make contention Prov. 13.10
Cast out the scorner and contention shall goe out Prov. 22.10 Yea strife and reproach shall cease Such an one was that Silver-smith Demetrius Acts 19. who under a pretence of defence of religion but indeed for his own gaine set all the City of Ephesus on an uproare Such another was Achitophel who adoring the rising Sunne fomented that Sedition and Rebellion of Absalom out of his owne Ambition to ingratiate and advance himselfe with that yong Prince All times especially these of ours have exemplified these Incendiaries the pride and scorn of some have stirred up so much contention and kindled so great a flame that all the Wise men of the Kingdome know not well how to quench it 4. Amongst these may be reckoned a multitude of men who are Publick enemies to the State and Kingdome As first Oppressours and Depopulators 4. Oppressours Depopulators c. who do not as they of old in the Prophet adde house to house or town to town but pull down house after house and towne after towne till there be no place for a poore man to dwell neere them till at last they pull downe their owne houses and destroy their owne families that their place cannot be found So that the propheticall curse is now made good upon many of them Therefore thus saith the Lord many houses great and faire shall be left desolate without an inhabitant Isay 5.9 Such are the Projectors the Monopolists of later times who under pretence of Publick Good have enriched themselves with the spoiles of the Commonwealth These and such like are the Catterpillers and locusts of the places and Countries where they live and as the Father said of Ingrossers of corne that made a famine in plentie mercatores humanarum calamitatum the Merchants of humane miseries and calamities In a word all Polititians that drive their owne designes at the publick charges in publick places of imployment Men like that unjust Steward in the Gospell who being entrusted with the publick Treasure for an hundred write down fourescore perhaps but fifty diverting the publick stocke into their owne purses to make themselves rich in the publick poverty of the State This is as if a man in a ship in a storme when all is like to be cast away should gather all the wealth of the ship into his owne cabine or as if the stomack a publick officer in the body natural should keep all the meat to it selfe and starve the whole body Well fare yet that Noble spirited Nehemiah we spake of before that was so farre from eating the bread of the people That he did not eate the bread of the Governour because the bondage was great upon the people Nehem. 5.17.18 Well fare also those just Stewards those faithfull and honest Treasurers entrusted with the publick stock 2. King 12.15 and 22.7 They reckoned not with the men into whose hands they delivered the mony to bee bestowed on workemen for they dealt faithfully 2. Private Spirits 2. As there are many evill publick spirits so also many private evill spirits in the publick causes of God and the State Not to speake of Idle persons our lazie Gallants in times of peace that conferre nothing to the publick Good by any publick usefull imployment as all creatures in the world doe besides themselves We may take up the complaint of the Apostle Phil. 2.21 All seeke their owne and not the things of Jesus Christ And we may see his prophesie fulfilled 2 Tim. 3.1.2 In the last dayes shall come perilous times For men shall be lovers of their owne selves why were not men ever Lovers of themselves Is it any such great fault or dangerous for men to love themselves Is it not naturall for charity to begin at home True but the Apostle means that in the last times men shal be Lovers of themselves so that they shal Love no body else not their owne posterity not their owne Country and therefore it followes in a few words after men shall be Lovers of themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without naturall affection So they may but save themselves and sleepe in a whole skin let posterity take care for it selfe let the community sinke or swimme they care not Of this sort are all Newters and at best unwilling contributers to the publicke causes of God and his people either with their estates or persons First for estates men of a covetous churlish disposition like Nabal who when David sent messengers to him for some reliefe and refreshment of himselfe and his souldiers who were a protection to his cattell and servants returned this dogged answer Shall I take my bread and my water and my flesh provided for the shearers of my sheep and give it to men I know not from whence they are There be many servants now adaies that break away from their masters c. 1 Sam. 25. Shall I leave my fatnesse sayes the Olive my sweetnesse sayes the Figtree c. to go to be promoted over the trees Shall I leave my profit my honour my pleasure for other mens sakes Marke I pray what a scornfull answer the men of Succoth and Penuel gave to Gideon that fought for them when he spake to them for some reliefe for his fainting followers Judg. 8.5 6. Give I pray you loves of bread unto the people that are faint They answer him with a flout a jeer Are the hands of Zeba and Zalmunna now in thine hands that thou sayest Give bread c. How many are there that in this great and publick Cause now in agitation have never yet contributed any thing willingly but ill words mocks and jeers though they have enjoyed the benefit of publicke safety they and theirs To whom it may be said as David of Nabal In vaine have I kept all that this fellow had in the wildernesse c. 1 Sam. 25.21 These men perhaps some of them wish all were well but lend not the least assistance that all may bee well Sit still and live to themselves and enjoy their owne estates even this discovers men to be Naught because they have such narrow such private spirits in publicke Causes Let Laws and Liberties and Religion stand or fall so they may but have peace upon any conditions so it cost them nothing And so for their persons to be engaged in the publick service how few are there that offer themselves willingly to the worke Men strive not who shall goe but who shall not goe to the warres what shuffling to avoid it when called forth what starting backe what running away when any danger appears what Apologies and excuses for themselves It hath it seems been the fashion of former times as well as this See but an Instance in Judg. 5 14 15 16. where Deborah first discovers the Voluntiers Out of Ephraim was there a root of them against Amalek after thee Benjamin among thy people out of Machir came down Governours out of Zebulon they that handle the pen of the