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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	build_v	great_a	king_n	5,770	4	3.5361	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78423	The good man a publick good, 1. passively, 2. actively. As it was manifested in a sermon preached to the Honourable House of Commons, at the late solemne fast: January 31. 1643. By Daniel Cavvdrey, minister of the Gospell at Great Billing in Northhamptonshire, and one of the Assembly of Divines.	Cawdrey, Daniel, 1588-1664.; England and Wales. Parliament. House of Commons.	1644 (1644)	Wing C1628; Thomason E34_1; ESTC R12377	36,785	47

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 D●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

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 b●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

understood the miseries of his people and the Desolations of the house of God and of his City as in Nehem. 1. and 2. Chapters may easily appeare But the discovery of his publick spirit with neglect of all private interests is most remarkeable Nehem. 5.14 Twelve yeares together from the twentieth yeare even unto the two and thirtieth of King Artaxerxes that is twelve yeares I and my brethren have not eaten the bread of the Governour For the former Governours that were before me had been chargeable to the people and had taken of them bread and wine besides forty shekels of silver yea and their servants bare rule over the people as great mens servants use to doe but so did not I because of the feare of God But then it may be as he had nothing so hee did nothing but only oversee the people For that see what follows verse 16. Yet also I continued in the worke of this wall and all my servants were gathered thither unto the worke That is though neither I nor my servants had any allowance yet we were as active and diligent in the maine worke as they that tooke wages for their worke But perhaps hee had a great estate or revenue of his owne and improved that to his owne best advantage There were many poor Jews that were glad for necessity to sell their inheritances and so he made good bargaines for himselfe by buying land at the cheapest rate No sayes he We bought no land as some others did And lest any man should thinke though he did not get by the publicke calamities yet he might save his owne estate by living privately and below his estate and the dignity of a Governour he addes Moreover there were at my table an hundred and fifty of the poore Jewes and Rulers besides those that came unto us from among the Heathen that are about us verse 17. His charge and expences is set downe in the 18. verse to be very great Yet for all this required not I the bread of the Governour because the bondage was great upon this people All these considered you will hardly finde a man of so publicke a spirit in all the Scripture Only one we finde in the new Testament that comes something neare him in spirituall respects and that is Saint Paul 5. Of Paul first he sayes he had upon him the care of all the Churches Secondly he laboured more then all the Apostles spared no paines feared no dangers ran through many perplexities and hazards by sea and land by brethren and strangers c. Thirdly though he might have beene chargeable as an Apostle of Christ and had power to eat and drinke and to carry about a sister a wife as other Apostles did yet he used not this power but preached the Gospell freely and lest he might be chargeable he wrought with his own hands to supply his necessities and as he sought not his owne profit but the profit of many that they might be saved 1 Cor. 10. last so spent himselfe in the publicke service venturing his owne life for the Good of the Church I count not my life deare to me so that I may finish my course with joy Act. 20.24 Yea saies he and if I be offered powred forth as a drinke offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the sacrifice and service of your faith I joy and rejoyce with you all Phil. 2.17 And to omit many things of like kinde that there might be an example and instance of one under the New Testament not inferiour to the highest in the Old heare what he saies like another Moses if not beyond him I have great heavinesse and continuall sorrow in my heart For I could wish that my selfe were accursed from Christ for my brethren my kinsmen according to the flesh Rom. 9.2 3. We need say no more we have given instances of all sorts Kings Priests Magistrates Ministers of eminently publicke spirits to make good our assertion That Good men are publicke Goods Actively as well as Passively That is men of publicke spirits active for the publick Good though passive in neglect of themselves Doe but take the Reasons 3. Grounded on Good Reasons of it and we shall hasten to the Application 1. Good men are made partakers of the divine Nature 1. They partake of the divine Nature 2 Pet. 1.4 and so made conformable to God their heavenly Father and to Christ their Head The Proverb is A Good the more common it is the better it is we may invert it The better any thing is the more communicative it is of it selfe God himselfe the best and greatest Good communicates himselfe to all his creatures with no respect of any profit to himselfe The eyes of all things wait upon thee O Lord and thou givest them their meat in due season Psal 145.15 Thou openest thy hand and fillest with thy blessing every living thing Thou art Good and doest Good Psal 119.68 The Lord is Good to all and his mercy is over all his workes Psal 145.9 He makes his Sunne to shine upon the Good and the bad and his raine to fall upon the just and unjust The Lord Jesus also is called the common Salvation Jude verse 3. He went about doing Good and healing every disease He gave himselfe for all his sheep and wholly for every one Who loved me and gave himselfe for me saies Paul as if he had loved and dyed for none but him O bone Jesu c. as that Father in a sweet meditation and Soliloquie of his O sweet Saviour Jesus who takest care for all of us as if we were but one man and so for every one as for all Christ pleased not himselfe sought not his owne profit his owne glory but the salvation of his people Let the same minde be in you that was in Christ Jesus Phil. 2.5 And so it is in some proportion the same nature the same mind and so followers of God as deare children and of Christ their Head and so communicative of their Goodnesse to others The ground of this in God is his Al-sufficiency partly hee needs not the Good of any creature and partly his Great Goodnesse whereof he is so full that as the Sea empties it selfe into the springs and rivers so doth he communicate his Goodnes to the creatures Good men then being made partakers of the Al-sufficient and Good God are like him in this to seeke the publicke Good with neglect of themselves and that 's the first 2. Grace enlarges the heart 2. Grace and Goodnesse enlarges the heart and hand and all So the Apostle 2 Cor. 6.11 12 13. O ye Corinthians our mouth is opened to you our heart is enlarged ye are not straitned in us but ye are straitned in your owne bowels Bee ye also enlarged As if he should say it is your fault that you have no more benefit by us you are not capable of what we are able and willing to give And so to his

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 danger●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 ●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 m●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 me●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