The Excellency of a Public Spirit, Sermon (1 of 2)

The Excellency of a Public Spirit · Sermon (1 of 2)

p. 1THE EXCELLENCY OF A Publick Spirit.

ACTS XIII. Ver. 36.

For David, after he had served his own Generation, by the Will of God, fell on sleep.

YOUR Request bringing me hither upon this sad Occasion, (your Venerable Pastor's Death) I have made choice of this Text as proper to inforce an Important Duty, which, tho' so little regarded by most in our Age, yet the deceased was faithful in the practice of; yea, so Eminent, that I hope he will be a moving Example to p. 2others in this, wherein the signal Excellency of his own Life consisted.

The words read are part of St. Paul's Sermon to the Iews at Antioch, in which, after a fit Introduction.

1. He proves Jesus to be the Christ from ver. 23. to 38. an Article which (supposing the knowledge of God) hath the greatest influence into all our Religious Hopes and Duties; and therefore a firm assent thereto ought to be more endeavoured than I fear is usual with many, who boast of a Christian Name. This point he argues from these Topicks: Jesus was of David's Seed which the Christ was to be, 23, 24. Jesus was he whom Iohn (in such esteem with them) did bear Testimony to, that he was the Christ, 24, 25. In the unjust condemnation and barbarous killing of this Jesus, the Iews had unwittingly fulfilled, in every circumstance, all the Prophecies, which foretold the unjust and cruel usuages the Christ should meet with, 27, 28, 29. This Jesus God had certainly raised from the Dead, according as it was in several places Prophesied of the Christ, and promised to him; which Resurrection, was God's Testimony concerning him, that he was his Eternal Son Incarnate. But lest any might object that that Text, Ps. 16. 10. was fulfilled in David, the Apostle p. 3obviates this, by shewing that David lay in his Grave so long as to putrifie, which the Christ was not to do, neither did our Jesus; and by this occasion the words of my Text are introduced, as David's Praise, which the Apostle would not omit, tho' his Argument lies in that part of the Verse which I have not read, viz. He saw Corruption. And the following v. 38, 39. are both Arguments for Jesus being the Christ, in that forgiveness of sin (to which the Mosaick Ceremonies and Sacrifices were altogether unavailable but as Types and Shadows respecting what Jesus did and suffered) was preached through this Iesus.

2. And also a serious offer of forgiveness to all of them, made in the Name and Authority of our Saviour Christ.

3. He inforceth this with an awakening caution, viz. That they prevent not their own Salvation, yea, aggravate not their Misery by rejecting this Jesus, the Christ, the Lord; q. d. the Lord Jesus, fulfilling all that's foretold of his Death and Resurrection; his being the Crucified and Risen Saviour; yea, the offer of that blessed forgiveness he purchased, will not suffice to your Salvation, unless you also trust and receive him. Nay, if you receive him not, and accept not Salvation in the way he proposeth, p. 4your punishment will be sorer than if forgiveness had been never offered; yea, than if there were no Saviour, v. 40, 41. for the profitable matter, not the meer connexion, having thus far diverted, I assume the Text, which gives us account,

1. Of David's Publick Usefulness while living; he served his own Generation by the Will of God. foreign and foreign, being alike governed by the Verb foreign, causeth another reading to be as Grammatical, viz. After he had served the Will of God in his own Generation; (that of Erasmus being too remote to deserve much regard, viz. That he fell asleep by the Will of God) yet the sence of both readings alike secures the great Duty of Publick Usefulness to be David's Praise; for if you prefer the latter, his Service is determined to the Publick Weal in his own Generation, tho' it may more expresly include also his care for his own Soul by his obedience to God's Will, as prescribing the Rule by which we must be saved; (which was the Gospel Law then as truly as it's now) of which, a faithful improvement of our Talents is no small part. But the order of the words most favours our own Translation, which it's a fault needlesly to recede from. The former part, viz. Serving his p. 5Generation, will be so inlarged on as the scope of my discourse, that at present I need say no more than to note, that the word Serve foreign is metaphorical, and denotes both the publick influence of David's Labours, and his great Subjection; it alludes to a Man's Rowing in a Vessel under the conduct of a superior Pilot. The Royal Prophet was but an Under Rower, i. e. as much under Divine Authority, and as dependant, as if the meanest Man: He served in the Vessel, viz. the Church and State, the safe Passage whereof he consulted, and subserved, as his principal business.

By the Will of God. God did not only serve his purposes by him, which the most regardless and obstinate cannot prevent, but this Blessed Man did designedly and faithfully serve those purposes God intended in his Age and Place; he obeyed God's Will as he had notice of it, and what ever labour, expence or danger attended it. This Will of God he still consulted, as to the matter and manner of his performances. If you read the History of David's Life, and the Book of Psalms, you'll find the laudable Character in my Text evidenc'd in almost an uninterrupted Series of publick and profitable Actions, from his very Youth to his Death: By him God saved p. 6Israel from greatest Dangers, he secured their Peace, enlarged their Borders; he fought their Battels, united the Tribes, brought the Ark to Zion, established the Publick Worship, encouraged and propagated real Piety, exemplified the Divine Law in the course of his Practice; few are the instances wherein he came short of the Common Good as the scope: yea, his Heart was so enlarged, as to resolve greater things than God thought fit to permit his Execution of, as building the Temple, (for which, nevertheless, he prepared the Materials) How solicitous was he that his indispos'd Age it self might not fail to be useful to God's Honour in his own, yea, future Generations? Ps. 71. 17, 18. O God, thou hast taught me from my youth, and hitherto have I declared thy wondrous works. Now also, when I am old and gray headed, O God forsake me not until I have shewed thy strength to this generation, and thy power to every one that is to come. A Life so eminently useful might well warrant his saying, I bear up the pillars of the Earth, Ps. 73.5. deserve the peoples acknowledgment, 2 Sam. 18.3. Thou art worth ten thousands of us, and answer the Testimony the Omniscient God gave before-hand concerning him. Act. 13.22. I have found David a man after my own heart, who will fulfil all my will.

p. 72. David's Death: He fell asleep, after, not before he had faithfully served a common good, nor later than he was capable to do so. Every Man is Immortal, be his danger never so great, till he hath accomplished the service God designeth by him; and there is scarce a good Man (that knows himself such) but would live till his course in service be finished, or would chuse to live longer than he can be serviceable: but when we are unfit to be Instruments of good to others, and are wrought to a meetness for Glory, it's fit time others have our place whom Providence hath suited to God's further Designs, by somewhat peculiarly fitted to the rising Generation.

The word by which David's Death is expressed foreign, he lay him down to sleep, which notes Death to be no terror to him, and that Resurrection would certainly ensue.

The former part of the Text is what I shall principally insist on; therein David is commended, and they who imitate his life partake of the like Honour. Two Observations the words easily afford.

I Obs. It's an excellent Character of a deceased Person, that by Faithfulness and Diligence in his place, he hath been eminently useful in his Generation.

p. 8To render this intelligible and useful, I shall,

1. Explain this Character.

2. Give an account of some things requisite to render a Man eminently useful in his Generation, who is capable to be so by his Gifts, Estate, Office, &c.

3. Evidence the Excellency of this described Character.

For the Explication of this Character, I shall propose the following Heads, which I think will render that Duty plain, which I would this Day call you to the performance of.

1. God so disposeth of Men in their respective Generations, that they are capable of being benefited by each other.

The parts of a Political Body can no more say to each other, I have no need of thee, than those of the Natural, 1 Cor. 12.21. which disposition of things is the foundation of all Societies; Men need each other, and are receptive of mutual Advantages: Conversation, Friendship, Families, Trades, Common Safety, (and what not) are provided for hereby, and without it would be defeated and cease, but the All-wise God hath placed Men in p. 9that posture towards each other, that no one is Self-sufficient. Some need Health, others Knowledge, others Defence, others Food and Raiment, others Counsel, others Reproof and Spiritual Instruction, others Comfort, and the like; in each of these respects, those words of our Saviour may be applied, Ioh. 12.8. The poor you have always with you: some that need your help, many in a great degree, most in one sort or other, so that none can pretend want of Objects, or Occasions, as a Plea why they are not useful, they are daily at hand, and adapted to the Nature and Proportion of your Talents; infinite Wisdom hath contrived the several wants of Mankind to give opportunity for employing that common Stock he hath distributed; and as wonderful is it, that those very wants be the great Means that the several Possessors of that Common Stock receive benefit by the shares thereof which they respectively do enjoy; for it's visible, that whatever any one Man enjoys would leave him distressed, unless by exchanging that with another, he were relieved by what that other Man possesseth and himself wants. Nay, that no Man may reflect on God as unkind to the World, because the Poor are so many, it's worthy our admiration that Poverty it self is very conducive to the Publick Good; not only as it prevents p. 10much sin, but as it's the greatest Spur to Diligence, Callings, Inventions and Services, which the Common Benefit depends upon; yea, were none poor, every Man would be next to miserable, by wanting all those conveniencies which they now obtain by any other persons Want, or desire of Wealth. Who would be Servants, private Soldiers, Seamen, Handicrafts-men, &c. if none were poor? If some would study Law, Physick, &c. it's from few of them that their Neighbours could expect the advantage of their Arts. They who would sail to other Countries, and bring back any thing of their peculiar growth, how few, if any besides themselves, should be the better for them? I wish I might not say we should have fewer Preachers, and not many so eager of Places in the Government. But I digress too far in justifying Providence in such necessities among Men, as render them capable of being benefited, and consequently in giving scope to others usefulness.

2. Every Man may be more or less useful to others; and every good Man is so.

Each may influence for benefit, tho' in different Kinds, and unequal Spheres. He that hath not Pounds, hath his Mites; and, tho' he cannot profit Multitudes, may benefit p. 11some few. If you cannot instruct the Ignorant, you can relieve the Poor, and encourage the Ministry: Are you so indigent that you have nothing to give, yet you may pray for many, and be Examples of Meekness and Patience. Some are unfit to serve the Publick, in an Office, who yet are capable to Vote for a Man that's fit to serve. Divine Bounty hath provided a supply among Men for those Necessities to which Mankind is subject. But a great part of the Misery of the World is owing to some Mens inordinate craving more than they need, and to others not duly laying out what they are intrusted with for others: Whereas, what God hath distributed among Men, is a Common Stock to benefit the Body; and of the several parts and sorts thereof I may say as of those Spiritual Gifts, 1 Cor. 12.7. They are all given to profit others with our selves. foreign. God allows not a Man in the Lord's Prayer so much as to ask daily Bread for himself alone.

Totally to neglect the benefit of others, argues such Unfaithfulness to God, and Injustice, yea Cruelty, to Men; that I repent not of saying, every good Man is useful to others. To be good and not to do good, is a contradiction; as it is to do good, and not to do that which is beneficial, Psalm 112.5. A good Man sheweth favour, p. 12and lendeth. A be thou warmed, is equally an argument of a bad Heart, and of a dead Faith, Iam. 2.16. That Religion which lieth in meer Words, tho' noisie; and in meer Hopes, tho' confident, will be found vain in its self, and useless to its Owners; it will not be saving to our selves, if it be not profitable to others.

3. God hath rendred some Men capable of greater and more publick service than others.

It's true of the publick Store of Talents, as of our common Mother the Earth, Eccles. 5.9. The profit of it is for all; nevertheless, some Parts are a richer Soil than others. So some Men are far more capable of common Usefulness than their Neighbours be: And this by God's disposal, what ever be the just means of acquirement; yea, his permissive ordering hath place, tho' the means be unjust.

Capacities for service are various, according to Mens Offices, Gifts, Estates, Interest, Opportunities, and what ever else would render a Man publickly Useful, were the Possessor thereof but faithful and diligent. The Degrees of each of them determine to what measure a Man is capable to be a common Blessing; whether he p. 13be actually so or not. Vain it were for any Man to pretend himself less capable to do good than in truth he is, for God keeps a just account of the Place every Man stands in, and the Talents each Man possesseth; and he hath affixed a Charge of Service to the extent of every Man's Ability. A Magistrate or Minister may do more good than a private Person, a rich Man than a poor, one of great Parts than one of lesser: A Magistrate in higher Place than another in a lower, a Minister eminently qualified, than one less so. It's sad that no Man fails to expect regard according to his utmost preheminence, and yet few reckon themselves hereby under any greater Capacy for service: They have no respect to that, tho' it be what God did most intend in the inequality of his Gifts.

4. Men are obliged to usefulness in proportion to their respective Capacities for it, and Call unto it.

Were it not so, God would not appear to intend any Glory to himself, or Good to Men, by any thing wherein the greatest excels the vulgar. The instinct in all Men (yea Brutes) which sets the good of the Community above ones private, would be a vain impression, tho' the basest secretly commend it in another. But this p. 14is written with so bright a Beam, that none can doubt it, without a great reproach to God, the Governor of this World. What must you conceive him to be, that appoints Magistracy, and yet leave the Magistrate at liberty to suffer the innocent Subject to be exposed and injured, the People unreformed and unpreserved? That he should institute the Office of the Ministry, and yet allows the Minister to neglect teaching the Ignorant, awakening the Secure, reproving the Scandalous, opposing the Heretick; comforting the Humble, and edifying the Weak; especially when it's so evident, that performing those several Acts, as the End of these Offices, are so necessary to the benefit of Mankind, (which sufficiently proves the Offices themselves to be so). And it's no less evident that God hath appointed these Offices to those very ends, and annexed his Injunctions that they be so applied and executed, Rom. 13.3. Eph. 4.11, 12. can then the Officers be unobliged to exert that Authority which the Office conveighs, for the good of that people over whom they thereby have power, yea, and claim an honour from?

Men fond of such Trusts, will find they were not conferred as Feathers for their Caps, or gratifications to their Lusts; Heaven's Stamp was not designed to be p. 15set on poor Clay, to indulge our Pride, Covetousness, love of Dominion, or undue Liberty, but for a Common Good.

As in Offices, so in other vouchsafements God hath a regard to Service; and therefore with a Charge of suitable usefulness it is, that he dispenseth Riches and Gifts, each degree whereof is committed to the Possessors as Stewards, to lay them out to the Uses he assigned, nor is it long before you will all be summoned to give an Account of your Stewardship, Luk. 16.2. then you shall be convinced you were not absolute Proprietors, to reserve, or use at pleasure, one pound of your Estates, nor any degree of your Interest or Gifts, but that a demand of Service increased proportionably to what you did possess.

You may remember I mentioned a Call to Service as well as a Capacity for it, wherein I had respect to what's more peculiar to the Offices of Magistrates and Ministers; and hereby I would prevent a mistake, as if meer Gifts, which fit us for an Office, if we were called to it, did oblige us to do those things which are peculiar to that Office whereto we are not called, which is an Usurpation, whatever usefulness Men pretend. That there be Magistrates God hath injoined; how they should be Qualified, and their power Executed, he doth also appoint. But which p. 16particular Persons shall be Magistrates, and the extent of their Power he hath left to Rules adjusted by the Community whereto they belong; in which respect, the Magistrate is called a Humane Creature, 1 Pet. 2.13. foreign.

In like manner, Christ hath Enacted that there be Ministers of the Gospel; their Qualifications, Authority and Work, he hath also described, which he permits not Men to alter or limit. But he hath made other Ministers Judges, whether this or that proposed Man be so Qualified, and being found so to Ordain him; and among them so approved, he hath made Members of the Church the ordinary Electors who shall be their more particular Minister, 1 Tim. c. 3. & 4.14, &c.

Nothing but confusion proceeds from Men's running before they are sent; and ordinarily, as a proud conceit of their own Gifts, puts them out of their own place, where alone God accepts their Service, and they might have been truly useful to the utmost of their Gifts: so a mischief to the Publick, and prejudice to their own Spiritual State, proves at long-run the effect of their Usurpation.

Is it needful to add, that a fit opportunity for real Service is a Call both to accept of an Office tendered, and to every one Invested in an Office, to do those Acts p. 17which belong thereto? As also, that a fit opportunity is a Call to every Man, to employ for publick benefit, his Riches, Gifts and Interest, according to the place he is in; yea, and very common Danger and Benefit binds us to more Expence and Activity than would be allowable in an ordinary juncture, as Act. 4.34. They sold all, when saving any thing would expose the Christian Cause in its tender beginnings; and this the Civil Weal of a Nation may render as necessary.

5. The tendency of each Man's Actings to usefulness, in his Generation, lies in doing the Work of his Day, for the benefit of others, suitably to the place God hath set him in.

The last Heads stated the degree of Men's Capacities for Service, and Obligation to improve them according to their Call thereto; this head is designed to regulate all Men's Endeavours, so as that a common Good may be subserved thereby. We have an Example, which, if imitated by every Man, would result in the general benefit, Nehem. c. 3. Each Man built and repaired the Walls of Ierusalem, to his proportion, in his place and order, whereby the whole Work was done for the common Defence, and every Man's particular p. 18Labour contributed to that Publick Good, and was found therein. Comformably whereto, a National Good must be promoted, if the Magistrate would attend to the Civil Government, Ministers of the Gospel to Doctrine and the Administration of Worship, and Discipline without corporal Punishments. The Rich, to distribute to publick and private Necessities; the Prudent, to give Advice; Men of Power, to execute well-advised Things; and high and low employed according to their Station, that the common Good suffer not by any of their Neglects or Usurpations. Then indeed the sad Chasmes in the Publick would be made up; new Heavens and a new Earth in a great degree commence. Ambition on the one hand, and Envy on the other, would be much allay'd; For who would exorbitantly seek that which he fore knows he must use for others rather than enjoy himself? What place for Envy, when I see my self and others better served by every thing wherein another is advanced above me? Alas, how easie is it to commend this, and own its conduciveness to universal Benefit! But the World groaneth under the contrary; every Man throws off the Care, Labour and Charge the Publick is to be served by, and intends little besides Honour and Profit upon the publick Spoil. p. 19Every Man seeks his own things, Phil. 2.21. And this to such a degree, that the blindest cannot doubt a Providence, in that the common Good is served even so far as it is; when it is so little designed by most of Men in any station; and that this must be by God's over-ruling the general selfishness to that Good, which in its own Nature (were it not for a Superior Hand) tends to the ruine of the Publick, as such; especially when we find the generality of Men of greatest influence most culpable in that respect, and the residue so unconcerned. O that God would awaken a more Publick Spirit in this Age, when love to God, to his Church, yea to our Country, is so extinguished by carnal selfishness; then every thing whereby each Man is fitted for eminent Service, would be as signally laid out, as the publick Welfare did require. And few Mens Capacities for general Benefit are contracted to one Particular, but multiplied according to the variety of their Talents, Relations, and Opportunities: It follows therefore, that a Man's place for service is commensurate to that variety, and not confined to one, however Eminent it be. To conclude, a tendency to publick service is then greatest when there is a regular Application of every Man's several Office, Relation, and Talent, to the common Good: p. 20Yet all this must be done with a special Regard to that which is the peculiar work of our Day; even that which is principally designed by Providence to be contributed to by our various Abilities. This must not be omitted on the account of any thing more ordinary or easie; for the peculiar work of every Age and Place, hath the highest Consequences to that Age and Place depending on it; by that every Man's Fidelity is most tried; and a mistake in that renders Men most publickly hurtful, as the promoting thereof makes a Man the most beneficial in his Generation. Of this hereafter.

6. He is faithful in his Age, who, uprightly designing to serve God, and his Generation, diligently employs his Talents to promote a common Good, in the greatest Instances of which he is capable.

This is a provision against the Discouragements to which persons, of a low Figure, with honest Minds, are subject: However, let such know, they may be Faithful, tho' not eminently Useful. If what little they can do be uprightly designed, and with a willing Heart performed, it findeth more acceptance with God, than greater things done, from carnal Designs, tho', perhaps, over ruled by God to further use than they intended. If want p. 21of Ability be the only restraint, God will Judge us by our large Minds, and not our narrow Power, 2 Cor. 8.12. A gift of two Mites, when our All, is esteemed to be more than greater gifts, when disproportionable to a larger Stock reserved. But then you must be sure, not to look at your own things, but also at the things of others, Phil. 2.4. and cordially employ your little, being you have no more; for he is unfaithful, who, by sloth, or other carnal respects, omits to be useful to his utmost; because he cannot equal the more Eminent; greater Abilities would but more discover the falseness of such a Man. Under the Law, one Lamb was admitted instead of two, but it was when the Leper was poor, and could not get so much, Lev. 14. v. 21. but this one Lamb must be brought; so something, yea, the best we can must be performed for God's glory, and a common benefit, or we vainly pretend to Faithfulness; and as vainly, if Idleness or Waste, be the things we indulge to make us capable of doing but so very little. Unusefulness, by incapacity of our own causing, is as culpable as unusefulness when we are capable; nor, deserves he the Name of a good Man, whose Laziness prevents, or Lusts devour, what would qualifie him for eminent service, altho' he do give and act according to what remisser p. 22Labours have gotten, or his Excesses have left still in his hand. Painfulness, and decent Thrift, to enable us to do great things, are most laudable, notwithstanding the silly World's reflections; and he hath the greatest Soul, who despiseth these from a Mind intent on greatest service.

7. The eminently useful Man, in his Generation, is he whose great capacity, for service, is vigorously, constantly and wisely employed, to do that good which is signally profitable, in the importance, difficulty, and extensiveness thereof, in his Day.

With the Light afforded in the former Heads, this gives you the whole of the Character I proposed to explain.

Here I suppose a Man greatly capable of Service, by Power or Parts, or Estate, with any such other Advantages for usefulness; there remain two things constitutive of this Character, as principally respecting the Eminency of this Man's usefulness.

1. The Nature of the Work to which he applieth his Abilities.

2. The manner how he employs his Abilities, in prosecuting what is signally profitable.

p. 231. The Nature of the Work to which an eminently useful Person employs his Abilities, which this head gives you under various Epithites.

It's that which is a good Work, and not sinful; it's a profitable Work, not hurtful, or meerly innocent, which is the highest that even the Civiler part of Men do aim at, no, it's what benefits Men. It's signally profitable; not in mean, low, and remiss degrees. 1. The signal profitableness thereof is in the importance of the good subserved, not what is trivial or inconsiderable, but such as the salvation of Souls, preserving Mens Lives, securing publick Liberties and Peace, supporting the Esteem of useful Persons, vindicating the Oppressed, defending the Truth, and opposing destructive Errors; putting a stop to the attempts of Church Dividers, propagating a Gospel Ministry, breeding and qualifying Men for eminent Service in Church or State, as young Scholars; and voting for, and procuring the fittest Persons for Offices in Church and State, Employing and Relieving the Poor, &c. And as it's signal in the importance of the Work,

So, 2. in the difficulty of it; when it's not easie, but hard, not cheap, but expensive, not safe, but dangerous; when, as oft it falls out, a Man, in the doing of it, p. 24is exposed to great Expences, deep Studies, hard Labour, displeasure of Friends, vilest Reproaches, loss of Estate, Persecution to Imprisonment. Bodily Torments, yea. Death it self. When such things attend our Service, and a good Work cannot be prosecuted with an exemption from such Calamities, it proclaims Endeavours great, and the Man eminently useful; and the rather, because the good end, prosecuted at so dear a rate, will be undertaken by very few, and yet these difficulties manifest it's of greatest concernment that it be pursued, for otherwise Satan, and the corrupt part of Men, would not so oppose. The Apostle's Work was signally useful in this respect, see 1 Cor. 9.11. Such with all the other Martyrs were eminently useful, in that they endured so much for Witnessing to the Truths, and Instructing and Reforming the World in their Day: Of whom it's justly said, The World was not worthy, Heb. 11.38.

3. But with the difficulty, the extensiveness of this good is greatly to be regarded, as what denotes it important.

This extensiveness regards variety of Benefits, and reacheth to the greater number of Objects. It's not in a few things, nor to a few persons, that eminent usefulness extends; most useful is he who can do p. 25most good to most persons (especially influencing ones). He who benefiteth the greatest number of People in whatever may be truly profitable to them, as a means of their Happiness in their Soul, Peace, Health, Plenty, Freedom, Credit, Comfort, and the like, principally in what makes them Happy for ever, next in what contributes to make them safe, easie, and useful in time. And, if besides being profitable to multitudes while we live, we can also serve succeeding Ages, it heightens the Character, Psal. 79.13. We will shew forth thy praise to all Generations.

2. The manner how the Eminently Useful employ their capacities in prosecuting what's signally profitable.

It's not lazily, or remisly, but with vigour; with all his might. Diligence must be great, and the Heart intently engaged in it; as our foreign not foreign, our Business, not Diversion; to spend and to be spent therein, 2 Cor. 12.15. the Rule is great, Rom. 12.7, 8, 11. neither must it be seldom, or by fits and starts; not late attempted, or soon deserted, but constantly: Happy is he who begins early, lasts long, and never ceaseth to serve his Generation till God calls him off the Stage. Blessed is he, whom his Master, when he cometh, finds so doing, Mat. 24 46. nor is it to be forgotten p. 26that it must be managed wisely, otherwise the useful tendency of great endeavours, well designed, may be lessened, if not defeated. Prudent application of fit and just means, is needful to accomplish so highly a valuable end; of which hereafter.

8. The meer want, of proportionable success abates not a Man's eminent usefulness, as to his own Excellency or Benefit, tho' success be greatly desirable, and gratefully to be acknowledged. Is. 49.45. I have laboured in vain, and spent my strength for nought, yet is my work with the Lord; and tho' Israel be not gathered, yet shall I be glorious in the eyes of the Lord. This may be applied by every useful Minister.

Events are not in our hands, and therefore it's not: by them we shall be Judged or Rewarded; the faithful Labourer is as well pleasing to God, in the pains he took with them that perish, as them who are saved, 2 Cor. 2.15, 16. If you have done great things to recover Men, you'll be no loser, tho' Sinners be hardened, or Errors prevail. What tho' Men abuse the Money you bestow, and prove hurtful by the encouragement you have given; what tho' contrary events have followed your just Endeavours; Confusion for Order, Disquiet for Peace, &c. this will lie at the p. 27Door of such who were the culpable Causes of such preposterous Effects, and you'll no more be blamed than the Heavens that dropped Dew on that Earth which brought forth Briars and Thorns, Heb. 6.8.

2. I shall now give an Account of some things requisite to render a Man eminently useful in his Generation, who is capable by his Office, Gifts, or Estate, to be so; wherein I shall have especial regard to Ministers, tho' not only them.

I shall distribute them under three Heads.

1. Such things as are needful to incline them to become intently willing to employ themselves in serving a Common Good. Ability, without a readiness of mind to, and solicitousness for the Honour of God and good of Men, will never make us serviceable. To ingage your Hearts herein, it's necessary. 1. That you have a believing view of invisible things. Of God, as he who hath a full Authority over you, to command you to this Work; as he who hath an absolute Propriety in you and yours, and therefore may dispose of you, and all you have, to what Service he pleases; to refuse which is Sacriledge in you, who have dedicated your selves to him. Believe a Judgment-Day, when you must p. 28Account for all; keep sight of Christ, who bought Souls with his Blood, and whom it cost so much to Redeem you for his Service; be at a certainty about the worth of Souls, your own and others.

And of the dreadful Misery of such who die unconverted, or unfruitful; realize sinners woful state, when they cry, Come and help us, Acts 16.9. and thy own if thou refusest. Beg Faith of Christ, who is the Author and the Finisher of it: This is that by which unseen things are evident, Heb. 11.1. without which Evidence we lose what must affect and move us in our service to Souls. Knowing the terror of the Lord, we persuade Men, 2 Cor. 5.11. Every Man's unbelief is equal to his unserviceableness; and as our Faith is, will our usefulness be.

2. Love to God and Man is needful to excite us to Usefulness. This constrains us to express our gratitude to God, who hath done so much for us when miserable; and to be beneficial to Men, whose Misery we believe and pity. Strong Love will answer all those Excuses which have their rise in Enmity to God and Men; the remains whereof govern the best Man as far as he is unprofitable. By this Divine Passion poor Endeavours will be disdained, and the most expensive be no cause of regret; p. 29yea, a pleasure riseth with the height of the performance; and God's inclining us to do so much, becomes the very Matter of our Praises to him; as 1 Chron. 29.14, 15. Keep then this holy Fire blazing, it will always point you work, and find you strength to do it. Nay, it will put you to pain, whiles unemployed, and make you solicitous that it be to purpose. This, this was it put Paul in travel, till Christ was formed in those, Gal. 4.19.

3. A Publick Spirit is also needful to the same End.

This is the immediate effect of Love; it's the Heart dilated by it. This is the next Spring that sets all the Wheels in motion, which otherwise stand still within the Precincts of narrow self. How became David such a publick Blessing he tells you, Psalm 137.6. If I prefer not Jerusalem above my chief Ioy, let my right-hand forget her cunning. The vastest Stock is productive of little in that Man's Hand who is all for himself; whether self in his own Person, or self in his Family, yea, or self in his own Party and Faction.

But a Publick Spirit will be contriving and aiming at a common Benefit above his own, in this will such a one delight, and this he must pursue, because it moves as a common Soul related to, and concerned p. 30in all Men, well knowing God hath an interest in each, and ones self to be but a small part of the whole, and therefore to be less regarded than that wherein God's glory is infinitely more displayed, and from which a so far greater Tribute of Honour and Service will redound. Therefore be earnest with God to enlarge thy Heart, and bring it more under the power of that Relation wherein thou standest to the Catholick Church, yea, to all Men, otherwise thou wilt be apt, with Cain, to say of thy very Brother, Am I his Keeper? Gen. 4.9. Own thy self, with St. Paul, a Debtor both to the Greeks and to the Jews, to the Wise, and to the Unwise, Rom. 1.14. A narrow Spirit is a common Plague, abhor and deprecate it as Unchristian and Inhumane; while it prevails, I can hardly hope thou canst get to Heaven, but all may freely say, it's no matter how soon it be that thou wert there. Look at Christ, who made himself Poor that he might make many Rich, 2 Cor. 8. 9. and blush that thou wearest his Name, whiles thy Money Rusts, and so many Poor do starve. But happy is that Publick Spirit, that can scarce relish his own Felicity, when he sees so many Miserable, but is bound with them that are in bonds, Heb. 13.3. by this Spirit a Man is bent for God, and a Publick Good, and without it all beyond self, p. 31(in that cursed self) is as nothing to him, a meer Galio, caring for neither God, nor Souls, Church nor State. You see, that to encline you to Eminent Usefulness, you must get, improve, and exercise Faith and Love with a Publick Spirit; these will employ your Abilities for service.

2. If you would be eminently Useful, you must get such things as will fix and relieve you against those Difficulties which attend eminent Usefulness. Good Inclinations and Resolves will be tried in a course of publick Service; and as the Trials will be different, our Preservatives and Supports should be as various. Indeed, Faith, Love, and a publick Spirit, which excite a Man to great Attempts for a publick Good, do also yield Relief against discouragement in the prosecution of them. Yea, Faith derives supporting Strength from Christ, as he is our Head of Influence as well as Conduct. But, besides these.

1. Be truly humble. The proud Heart will scorn to stoop to many things which Publick Service requires; nor endure the Debasements which it will expose to, and so the Work will be half done at first, and forsaken at last, as too grating on a proud Spirit, which formeth Projects more agreeable to an aspiring Mind. But, if you are p. 32cloathed with Humility, you'll be fitted to stoop cheerfully to what ever your Work calls you to condescend, and with easiness of Mind to endure the Contempt which you'll meet with from such you design to be useful to. Can you, without great Humility, use such plain Words as the Ignorant understand, inculcate the same thing often, admit a familiar Freedom to the Poor and Mean, go into nasty Cottages, hear much Weakness and Nonsence, without discouraging the Silly from saying any more? Can you, and not be humble, become all things to all Men, that you may win some, and be a Servant to all that you may gain the more? 1 Cor. 9.19, 21. Yea, you may meet with Affronts and Scorns, with Slanders and Reproach, from the very poor whom you endeavour to benefit in Soul and Body too; Pride will soon disdain all such Work, but so must not you, unless you cease to be a Publick Blessing. Be humble, i. e. look at your selves, vile Dust and Ashes, as bad by Nature as the most wicked you would Reform, and worthy to be as poor as the most Indigent you … and not too good to be employed … in the meanest Services, …really honoured to be used in such as this …irs, and this seems har…s too debasing, ask, may not that … better fit me, which was in p. 33Christ Iesus my Lord, who made himself of no reputation, Phil. 2.5.

2. Be weaned from the World, mortified to all in it, and well content with what God hath reserved in Heaven for you; what you make your Portion, that will prescribe your Work. If your Happiness is confined to Flesh and Time, you'll soon quit what seldom contributes to it, and is daily exposing it to hazard, yea, oft to ruine. Even Publick Spirited Men, for their Country, venture all in common Danger, yet, after Success, they get the least; it's oft more than so with Men who are engaged for the Testimony of Christ, and good of Souls: Worldly Affections can never drive this Trade; Covetousness, Effeminateness, fondness of Relations, excessive love of Life, Ease and Pleasure, will obstruct you, when the Expences, Losses, Pains and Dangers of Eminent Undertakings, present themselves.

Therefore be Crucified to the World, if ever you would be Useful in it; and let it be a dead Carkass in your Account, if you would not be hindred by it in your best Designs. Cherish Heavenly Affections, and with pleasure oft view your chosen Portion, otherwise an irregular Appetite will press too hard, to let you be much of long engaged in a Work that's so far from p. 34gratifying it. This way Moses became so profitable to his People, Heb. 11.25, 26. and Paul to Iews and Gentiles, 2 Cor. 5.12, 15, 18.

3. Get true Christian Fortitude: And this will unite, fix and steel the Heart against all Onsets which try your Patience, Courage and Resolutions, Rev. 2. 3. A pusillanimous Man will refuse what's difficult, and forsake what's dangerous; or, so demean himself under it, as to frustrate a good Effect. The truest Courage will be put to a stand, for Satan singleth out the eminently Useful, to level all his Darts against; his own Votaries he'll employ to persecute them; whatever in civil Men is to be made use of shall conspire to make your Work difficult, and you unhappy and uneasie; nothing shall be wanting to terrifie or bribe you, to tire or distress you, Rev. 2.102.3

2. Envy also still accompanieth signal usefulness, which oft renders your Friends more grievous to you than your professed Enemies. In every Age it's found, the spirit within us lusteth to envy, Jam. 4.5. I wish all good Men, yea, we Ministers, could also find with the Apostle; but God giveth more grace: Yet as unreasonable and devilish as Envy is, you must expect it, and p. 35be prepared to endure the Effects thereof, but still with a Mind no more averse from your Work, or indifferent to it; other than avoid all Oftentation, to conceal what of your Work you can, and to but omit none, unless you can get it done by another hand.

3. If you are called to serve your Generation, by opposing the Errors, or Church-dividing Practices, of any considerable Sects, pretending to Zeal for Truth, (tho' never so falsly) and to a purer Form of Administration, (tho' in all that highly Superstitious) you'll find those violent and base Methods to asperse and sink you, which very Pagans would abhor to use; yet this must not abate your Testimony, nor incline you in the least to betray the Truth, or to seem to approve of their Unchristian Attempts against the Common Good; neither suffer your Spirit to be infected and debased, to a resemblance of theirs, in Malice, Rancour, Wrath, Rage, or Revengefulness, which is so contrary to the Spirit of Christ, as to make you justly suspect you were no appointed Advocate for his Truth and Interest. And alike careful must you be, that the highest provocations prevail not with you, to vindicate your self by ways that (all things duly considered) appear a greater damage to the Publick Good, than the single Interest of your Person can countervail.

p. 36I have given you some hints of the Exercise which you ought to provide against, lest a surprize cause you to quit, or disserve the Blessed Work you are called to.

4. Yet, it's true, it may prove more creditable, safe and easie, if it be only beneficial to Men's Bodies or Estates, for against that sort, Satan and the World make less resistance, unless it affect the Publick in somewhat wherein Factions are concerned. Yea, it may be less hazardous and grievous, if it profit Mens Souls, if it be only in points which Christ hath gained a reputation to, and that you have many to assist you in the Defence of, especially if your motion be but equal with those many, because such things are familiarized, or have obtained a greater interest in the Consciences of Men, and the remaining Stream of Opposition is divided.

5. But the most eminent Usefulness is much determined to those points which are difficult as still deciding, and wherein the Interest of Christ, in your Day and Place, is the subject of a present Contest between Christ with his Instruments on the one side, and Satan with his on the other. In such cases there will be great opposition, as far as Satan can influence p. 37any, either by their Ignorance, Malignity worldly Considerations, Pride, or Custom, &c. And generally the Contenders on Christ's part are at first but few, especially the more eminent ones; and therefore it necessarily follows that such must be exposed. It were easie to instance all this in the case of introducing the Gospel where it was not before, in the reformation of Worship or Discipline, where they have been corrupted, in opposing and detecting false Doctrines which many have imbibed, and long entertained; in reclaiming a degenerate People from evil practises much indulged; in resisting incroaching Errors and Disorders, abetted by a considerable Number of great Zealots, especially if they have some plausible Pretensions, suited to the disposition of sober ignorant People; and that some more than common Spirit and Fervour do attend the Seducers, which is very usual. But this is less needful, having cautioned you as to the Snares, and fore-warned you of the Danger.

6. Therefore may not I with reason ask you? Can a feble Mind, or unfortified Heart, persist in great Endeavours, and in the face of such Dufficulties steadily pursue his glorious End? No; he must succumb, and will quit the plainest and most p. 38important Truth or Duty. The Interest of Christ will say of these as in Paul's case; No Man stood with me, all (these) Men forsook me, 2 Tim. 4.16. Therefore watch against all declinings in holy Christian Courage (meerly natural will not serve, tho' it's a good preparative,) pray with hope for renewed Vigour, that you may find, as Psalm 69.32. your Heart shall live that seek God; and that he is the strength of your Heart, when all else fails you, Psalm 73.26. When the Onset is vigorous, and begins to impress, be then strong in the Lord, and in the power of his might, Eph. 6.10. To that End, remember whose Cause you plead, and who employs you: Read oft your Commission, where you will find a promise fit to revive your very fainting Spirit, Matth. 28.20. Lo, I am with you to the end of the World. One less faithful and compassionate than our Saviour is (if possessed of Power) would not suffer any Servant he employed to sink, in a Business wherein himself hath the greatest concernment. If your Hearts be upright, and you have God's Work in hand the more eminently you are employed the greater Supports you'll find; and in the most difficult Enterprize he is careful to give the greatest assurance, Ier. 1. 7, 8, 18. Ezek. 3. 8, 9. One promise he can so spirit and fill with Power, that it shall p. 39set thy Soul above all Fears; and cause Strength to advance to thy own feeling in very extremity, above what it appeared in the easiest of thy ways: Trust then in him with thy whole Heart. And because what repels our Fears tends to encourage us, it's not improper oft seriously to think what far greater mischiefs we escape, by not drawing back, or doing the work of the Lord deceitfully, than what can attend a faithful discharge of our work, which hath so great a reward when finished, Heb. 10.38. Rev. 3.5.

Herewith I have finished an Account of what's necessary to support us under the Difficulties attending publick Usefulness, viz. Humility, mortifiedness to the World, and Christian Fortitude.

3. Several things are needful as tending to secure, or at least facilitate the success of your Work persisted in.

Herein we should be solicitous that, as much as in us lies, the End we propose may not be defeated, but that those receive that profit, which we sincerely conduce to, by our Endeavours; whereby we may eventually prove Blessings to them. To this End,

1. You must duly address your selves to God, to engage his Help. Be much in p. 40Prayer to, and dependance on God through Christ our Mediator. Look to him for Direction, that you may not mistake your Work, nor the best way to perform it: Seek to him for abundant Anointings, that you may not be unqualified in proportion to your Undertaking. His constant Assistance and Blessing must be fervently implored, Neh. 1.11. without which your most probable Attempts will be vain, yea turn to your reproach and shame. And that you may be in the likelier posture for a gracious Return, keep all clear between God and your own Consciences; regard to iniquity in your heart, Psal. 66.18. Rely on Christ's Merits and Intercession; and be always ready to ascribe to God the entire Glory of all your serviceableness and success; for he is a jealous God, and generally blasteth that wherein he is not acknowledged; we must make God all in all, if we would signifie any thing.

2. Be careful of your own Behaviour before those to whom you endeavour to be profitable; that it conduce to, and do not hinder your Usefulness. Prevent all Prejudices, gain their Affection and Esteem; possess them with a sence of your Kindness to them, good Designs towards them, and your own Belief of, and earnestness of Soul for the matters you call them to entertain p. 41and submit to; exercise great Patience, Meekness and Tenderness; and see that your whole Behaviour be circumspect, and your Life exemplary, 1 Pet. 5.3. that they may find no just Exception against your Doctrine or Endeavours. If they take occasion unjustly, or that by wicked persons you are falsly slandered, you may better hope, God will prevent the unprofitableness of your Labours, or at least accept them: Neither is it unfit to be cautious how you dispute with them concerning Secular Interests; avoid also fondness of External Respect; and yet be as jealous that you forfeit not an Internal Reverence, nor prostitute your Authority, as you are Christ's Embassadours, Rom. 11. 13, 14.

3. Labour to attain and use true Wisdom in the ordering of your Endeavours, that they may be apt to real Publick Usefulness.

1. I call it true Wisdom, not only to oppose it to Folly and Indiscretion, but also to all Knavish Craftiness. God's Cause needs no base Tricks; upright Men abhor the use of them: Christ seldom prospereth such to serve his Interest, but if he over-rule them to any common Good, as sometimes he doth other pieces of Wickedness, yet he will never justifie or accept p. 42such Methods, but condemn those ways, and them who use them. But indeed, as base Tricks consist not with sincere Designs of a Publick Good, so they are never used with that intention. No, no, let Men's pretences be never so sacred, it's to serve a carnal selfish turn, to propagate or uphold some private Faction, in opposition to the true Extensive Interests of Christ in the World. The eminently Useful could not die in peace, if they must not say with the Apostle; Our rejoycing is this, the Testimony of our Conscience, that in simplicity and godly sincerity, not with fleshly Wisdom, but by the Grace of God, we have had our Conversation in the World, 2 Cor. 1.12. They were wiser than to think, that will be accounted a service to Christ in life, for which, without Repentance, he will cast them into Hell at their death. This Text may assure us, that Paul's Guile with which he caught these very People, 2 Cor. 12.16. was not any thing contrary to godly Sincerity which in this Epistle the fore-cited place he had with more than usual care instanced towards them; it was therefore no other than honest Wisdom, or godly Prudence; even that which I have said is so needful to advantage the Success of your well designed Labour; it was an instance of his Self-denial, not his Self seeking: He used his sparing their Purses as a help to p. 43save their Souls, upon finding their Temper such, that the Gospel was like to be less profitable to them, if he subsisted by it. This was far enough from any misrepresenting, and undermining, cheating, dividing, imposing, ensnaring, and intangling Arts or Methods; ways so abominable in the most ordinary Affairs between Man and Man, that you should tremble at a thought of using them in matters enstamped with the Name of God; yea, tho' it were but in defending a Publick Good, and your self from the dangerous attempts of such as practise them.

2. Yet true Wisdom and Prudence be very needful, to direct your just Endeavours in the greatest aptness to succeed with all those whom you design to benefit. A true Judgment of Persons and Seasons, with a direct regard to the End, and an exquisite understanding of the nature of the various lawful Means, will qualifie you to chuse the fittest Means to that End with those Persons. God's Word, Prayer, Consideration and Experience must be your helps to arrive to Wisdom, and be sure to exercise and apply to all your Endeavours the utmost Wisdom God vouchsafes you, a neglect whereof will aggravate your disappointment, as well as conduce thereto.

p. 44But my chief design under this Head is, to convince you of the necessity of Wisdom in the whole course of Publick Usefulness, that so you may become more earnest with God for this, & careful to excie your Souls to the constant exercise of it. Without Wisdom you cannot rightly judge of the work of your Generation; a mistake wherein is dangerous to your great End; it's so, tho' it should be no other mistake than to overlook one of the more principal parts of it, and take up with what is next to it, as plainer, easier or safer; yea, if it lies in several things, and you neglect but the least. How needful is Wisdom to discern which is our present Duty, and what the greatest Good, when several appear in competition? yea often there's need of exquisite Skill in an Affair of Publick consequence to determine but what will do more good than hurt. He hath not well observed, that thinks it always easie to judge what's the most proper Duty in each Company, and wherein they need most to be benefited, especially the fittest Seasons, Opportunities and Methods to apply suitable Means to effect that Good which they severally stand in greatest need of, and are most capable of receiving. It's hard to accommodate your selves to the various tempers and circumstances of your very Acquaintance, and know whom, p. 45when, and how to Reprove, Encourage, Examine, Exhort or Relieve, so as to be most beneficial to each within the limits of your power, and according to your different obligations, tho' to the extent of it.

Great discretion is necessary to judge of Obstacles, and to demean your selves under them, as may most conduce to your Publick Usefulness; to know when, and how to strive to remove or oppose them, when it's best to connive and be silent. How to avoid the Imputation of Rashness and foolish Zeal in the former, and of Lukewarmness and Cowardize in the latter; for Publick Usefulness will be affected by both.

In like manner there is use of Wisdom towards such as drive on the same good design with you, as well as towards them who oppose; if you are younger, that the elder may not by Envy or Suspicion, be tempted to divert you from your work, or give you disquiet in it: To avoid which serve with them in humility, as Sons with a Father, Phil. 2. 22. If you be elder, that the younger's rashness, unfixedness, and less experience give not Satan an advantage; to prevent which, do not discourage or despise, but assist and countenance them. But be they inferiors, equals or superiors, who do contribute to a common good: He that will be eminently useful, and give up himself p. 46to it, had need of greatest Wisdom to govern himself towards each; for, a little acquaintance with the World, will discover in most men so much of either humour, pride, envy, selfishness, covetousness, suspition, cowardliness, unconcernedness for the Publick, unfixedness, sloth, ignorance, credulousness, or aptness to be imposed on by designing men; as will force the observing to fix this Conclusion, and govern themselves by it.

They that will be most useful in their Generation, must spend, do, adventure and suffer most, and yet must resolve to allow, intreat, connive, yield, thank, forbear, forgive, deny themselves, and endure most, whatever persons they have to deal with; and thus make the best use of all for a common good.

Who is sufficient for these things? but with thee, O Lord (who employest whom thou wilt) nothing is impossible. A stammering Moses, a suspitious Gideon, a childish Ieremiah, did succeed in that whereto thou didst appoint them. Surely by all this you are induced to seek earnestly for Wisdom. Ask it daily of God through Christ, who giveth liberally (for direction to do as well as suffer) and upbraideth not, Iames 1. 5. dependingly hope; He will guide me by his Counsel, and afterwards bring me to Glory, Psal. 73. 24.

p. 47I have finished the second general Head, viz. an account of what's needful to bring a man to eminent Usefulness, who is capable of it; under which you have heard, that his Soul must be excited to undertake it by Faith, Love, and a Publick Spirit. 2. Be relieved against the Difficulties attending it, which is by Humility, Mortifiedness to the World, and Christian Fortitude. 3. He must facilitate his Success by Prayer to God, a due behaviour before Men, and true Wisdom in the management of all his Endeavours.

3. I shall evidence the Excellency of this Character. To be an eminently Useful Man, is no empty Title without real worth. God approves of it, Angels and good Men highly esteem it; yea, there's that in every man, which now secretly, and in time will publickly allow this man to be the best, the wisest, and the greatest.

Eminent Usefulness greatly differeth from its Counterfeits. This is no pragmatical business in other men's matters; but a faithful discharge of our Obligations to God and our fellow Creatures.

Neither is it a Pharisaical Proseliting to a Sect, which doth narrow and weaken Christ's Interest (proving oft as fatal to the Church, yea to Men's selves, as their walking at large in the World would p. 48be) no, it's an intentness to promote mere Christianity, and unaffected Godliness, which reforms the World, edifies the Church, and saves the Souls of Sinners in proportion to its success. It's what advanceth Men above the Rank of ordinary Christians, who are Babes to these grown Men, Shrubs to these Cedars, very cyphers (if not blemishes and burthens) compared with these Men of Name, these common Blessings, these Witnesses to a Divine Life, and Ornaments of Religion, who bear up the Pillars of the Church, yea of the Earth; to each of whom we Weaklings may say as they to David, Thou art worth 10000 of us. This will appear, if you consider,

1. It's an extraordinary honour to be singled out by God eminently to serve our Generation. What can be more glorious than to be singled out, as David, from among his Brethren, to effect God's benign purposes to multitudes, when most Men are useless, yea hurtful; their Names are registred among the Worthies of Israel, and famous in Bethlehem, Ruth 4. 11. This is that Moses, Acts 7. 37. Being publick Blessings, they with Iabez, are more honourable than their Brethren, I Chron. 4. 9. No Office reflects honour but with respect to that usefulness to which it obligeth, and or which it capacitates.

p. 492. It argues a most God-like and Excellent Spirit; He is good, and doth good, Psal. 119 68. He is foreign, which was visibly instanced in our Lord Jesus; He went about doing good, Acts 10. 38. to Souls and Bodies; in whom is this so exemplified as in the signally useful? whose activity, fixedness, labours, designs and beneficence correspond to Christ's, allowing for our contracted Capacities. In such a Man many Graces and Virtues are associated, nay which can be wanting, yea or weak in the Constitution of this Person? he also must be greatly cleansed from those dregs, which debase, divert and deaden the less useful. He seems to breath in another Air, to be of another make, and governed by contrary Inclinations and Rules than most of Mankind be (I had like to have said Christians) hence he is too often branded as less prudent, because he walks by Rules so much above what poor and narrow Souls embrace; and postponeth those things beyond which a vulgar spirit cannot derive a Motive. Let us remark a few Scripture Instances, lest all appears a meer speculation; behold Queen Esther taking her Life in her hand to save her People; did not she then love her People above her Life? Esth. 4. 16. Moses neglected God's Offer to advance his Family, and intercedeth for the Nations safety, as if he had hated his p. 50own house, Numb. 14. 12, 17. What Dominion over Covetousness, Selfishness and Cowardice did Nehemiah manifest, whiles by acting their contraries he repaired Ierusalem, established God's Worship among the Captives restored by his means: Without ostentation he might say, Should such a one as I flie? Neh. 6. 11. Mordecais mind was well ballasted, that under such Advancement retained such Goodness, and Meekness, as still to seek the Weal of his People, and speak Peace to all his Seed, Esth. 10. 3. How could Caleb and Ioshua refuse to frame their Account to the Humour of the Multitudes, but that that they had a more Excellent Spirit than the other Spies? Numb. 14. 24. Oh the magnanimity, zeal for God, love to Souls, contempt of the World, and unwearied vigour and largeness of heart which governed Paul to his extensive Usefulness! which might be instanced in the other Apostles and Martyrs; yea those illustriously shine in every eminently useful Christian: It's the excellency of their Spirit which forms such vast Designs, and enables to the unwearied pursuits thereof: Divine Influence inspires them, and keeps their Minds above what's mean and selfish, beyond what's narrow and sordid, yea so widens and enflames them, that their Spheres prescribe the only Limit to their p. 51Attempts; how far would they relieve, reform and improve the Church, the Nation, yea the World, were it but in their power? Judge the Spirit by the use others make of the same Abilities, how useless, how hurtful?

3. The eminently Useful have more manifest grounds for a comfortable Death than others can expect. Death makes a great discovery of the true Value of things; whatever renders this safe and easie, we ought highly to esteem, as Men assured it's our Passage into Eternity, and puts a period to our Preparations for it. In the grave there's no work nor device to change our State, or improve our Meetness for an unseen World, Eccles. 9. 10. Therefore whatever is the best Evidence of our Title to Eternal Life, and the greatest Meetness for it, that must afford ground of highest Comfort, when Self-love, and the nearness of Eternity gives Death an awakening power.

1. I shall prefix a Caution.

2. Prove what I assert.

1. For Caution. The Mistakes of weakly designing Men, necessitate me to acquaint you, it's Christ only who procured a safe and comfortable Death, by meriting our Pardon, and a Right to Eternal Glory, p. 52with a happy Resurrection. It's by Faith only, that a Regenerate Penitent looks to rely on, and receives Christ as our Atoning Saviour for Pardon and Life, according to his Promises in the Gospel, which Promises, with the included Benefits, are purchased only by Christ's Obedience, and applied as an Effect thereof, whenever they are applied. The Qualifications which the Gospel appoints in him whom the Promises invest in its Benefits, are no causes of those Benefits, nor any part of the Righteousness which procured them. But Christ using his Gospel as an Instrument in the Governing and Saving of Sinners, and pleading with them his purchased Benefits for Motives to their Obedience to the Gospel, as a Rule of Judgment. It's not sufficient to our comfortable Death, that we believe that Christ obeyed and died to procure Pardon, and a Right to Salvation for Penitent Believers; but it must appear to us, that we are partakers of that Pardon and Right to Life, which must be by the Evidence of our Regeneration, Repentance and Faith; not one without the other; nor either (when we come to die) without their genuine necessary Effects, and each persevered in. Vain hopes if we totally want whatever the Gospel Promises make indispensably needful to our obtaining Eternal Glory; and the contrary p. 53whereto the Gospel threatneth with an Exclusion from Heaven, Iohn 3. 3, 36. Luke 13. 3. Heb. 12. 14. cap. 10. 38. He is fool hardy, that dares die, not knowing but that his Faith was the Faith of an unregenerate impenitent heart; yea, or satisfies himself with having thought he once at first had such a true Faith; but is not sure that he persevereth therein, that regards not any conformity to Christ. Universal Obedience, sincere Holiness, and Fidelity to God, and Improvements of his Talents, all which the Gospel so insists on, as being fitter to give evidence, than things more obscure or remote can be Mat. 10 33. and 25. 30. 2 Cor. 13. 5. Ephes. 5. 6.

2. I shall prove that the eminently Useful, have more manifest grounds for a comfortable Death than others can expect; for which end, it will be sufficient that I evidence. This eminent faithful usefulness is a most plain and infalible Evidence of our Title to Eternal Life, and it also argueth a very great meetness for Heaven; whence it will follow, that the eminently faithful useful Man, hath more manifest grounds for a comfortable Death than others can expect, and consequently, his Character is Excellent. It tends to a comfortable Death; as,

p. 541. It is a most plain and infallible Evidence of our Title to Eternal Life. Faithful eminent usefulness, is not only an evidence considered abstractedly, but it gives evidence to the sincerity of all, or most other Graces; yea, and receives it from them, for by the in-being and activity of such Graces it subsisted, and in it each of them expressed their vital power and sincerity, and that not darkly, but clearly, not doubtfully, but to full conviction; so that the eminently useful Man, hath the concurrent Testimony of every Grace, in a light to which each contributes. And it answers any just challenge that can be made to his having those several Graces, and that in reality; so that if Faith, Repentance, love to God, a new Birth, or Perseverance, have Life promised to them, and the sincerity thereof being evident to a Man, must yield strong consolation: then the eminently useful Man hath very abundant reasons of Comfort, as to his interest in Eternal Life. I shall evidence this by three things

1. Can he doubt the Truth of his several Graces? Not of his Faith, because he hath been thus signally excited by his assent, to what Christ, as Prophet, hath revealed: and encouraged, by trusting in his Saviours Merits, Strength, & Testament: and governed p. 55by the commands of Christ his received Lord, and that in so faithful an Execution of his own Covenant Consent and Vows? yea, his Union to Christ, is attested as well as his Faith by which he is united, for his truly devoted fruitful life, could proceed from, and subsist by nothing lower, than those Vital influences and supplies which came from Christ his Head and Root, Gal. 2. 20. Phil. 1. 19, 20, 21.

His Repentance also is unsuspected, when he beholds his Lusts so subdued as not to hinder his living to God entirely as his end; his Heart so altered in its purposes, resolves and relishes, that he could not live to carnal self, but a common good, wherein he delighted and spent himself. He knows his former evil course is duly bewailed when so directly changed, and that sin was truly hateful, being he hath not only endeavoured the utter Mortification of it in himself, but greatly laboured to rescue all others from the dominion and effects thereof.

He is sure of his new Birth, when he reflects that nothing less could make my aims, my temper, and course, to be so far conformed to Christ's, as my devotedness to God's glory, and to the benefit of Saints and Sinners doth attest, 1 Ioh. 4. 17. Yea, more a lower Principle than what was formed in Regeneration, would never p. 56have lasted thus long, and carried me thus far, Ioh. 4. 14.

2. This eminently useful Man's stated course and contrivances, repel a Jealousie, that his love to God or Man or appearing Zeal, was a painted Fire; his Faith, Hope, or other Graces, a dead Image, because all these have vitally concurred, to direct fix, and strengthen his Labours, to lay out his Talents, drive a constant Trade, and spend his life for Christ, Ioh. 14. 21. 1 Ioh. 3. v. 16, 17. Rom. 12. 11, 12, 13. And there is as little ground to question his Perseverance, when he knows he was not taken off from publick serviceableness, by his sloth, fear, weariness, selfishness, or change of purpose or designs; yea, that now he feels his Soul solicitous for, and prepared unto a publick good, were he but capable to contribute to it.

3. Besides this Testimony, from the evidence, of such Graces as Life is promised to the useful Man, is in a way likelier for comfort than others, because the spirit of God doth not usually forbear to cast a light upon the Graces of such when they come to die, but (and that not rarely) he makes them to behold his face, and experience some foretasts of the approaching Glory; so that with Moses they die at the p. 57Mouth of God, with Stephen, Act. 7. 57. as David, 2 Sam. 23. 5. Yea, besides this, the useful Man is encouraged by the great things that passed between God and his Soul, in bending him for, and carrying him through those Attempts and Employments wherein he hath served the Will of God in his Generation; many Answers of Prayer, eminent Deliverances from Evil, Supports when Fainting, Revivings and Enlargements when tempted to Remissness, frequent views of Christ and Heaven for renewal of Strength, (and the like) which he hath oft experienced, have so familiarized God and Christ to him, and so fixed his Trust in his Goodness, Truth and Word, that he can quietly commit his Spirit to him. And so, from all put together, having now fought a good fight, finished his course, and kept the faith, he beholds that Crown of Righteousness hanging over his head, which he knows his God will give him, 2 Tim. 4. 8. and he hath an abundant entrance into God's Kingdom, 2 Pet. 1. 11.

2. This eminent Usefulness argues a meetness for Heaven. He can easily quit all worldly Enjoyments, who valued Life it self but as a means for service, and consecrated all he had as subservient to it. This Man is not called off before his Work be done, for his course is finished, and p. 58the end of his being on Earth so fully answered, Acts 13. 25. Heaven must be a real Rest to him after so much Labour, and very suitable in the nature of it, to one of so agreeable a disposition. What welcome Company are perfected happy Souls, when the contrary made the saving and healing of miserable Sinners to engage his Thoughts, and command his Strength whiles he lived on Earth. His Soul that was so enlarged by Grace for publick Use, will be very receptive of those fuller Streams of heavenly Joys.

How will he be satisfied with more of God's likeness there, when it will be but the perfection of what he judged so lovely as to strive so much to propagate it here? Psalm 17. 14, 15. This Publick Spirit will be ravished in contemplating and adoring a blessed God, when he beholds how universal a Good he is; yea, and ever hath been, by the Records of his Beneficence there published and explained; whatever Employment Heaven allots (for it's no place of idleness) he is greatly prepared for it; who did heartily perform so much under the great disadvantages of this present state, which did arise both from his Works and himself, yea, and such as he had to deal with. So that this man is gathered when ripe; he his even here a Vessel of Glory, being so meet for his Masters use, 2 Tim. 2. 21.

p. 59Now how comfortable will Death be to a Man thus well assured of eternal Happiness, and prepared for that wherein it will consist? It cannot endanger nor hurt him; he must rather desire than abhor or fear it, when only a sense of present serviceableness (where it is more needful) hath reconciled useful Saints to a longer Life, Phil. 1. 23, 24.

To such useful ones as Paul it belonged to triumph over Death, rather than be afraid, and welcome its approaches, to enjoy that a regard whereto had made him so laborious, 1 Cor. 15. 57, 58.

Thus I have represented the Grounds on which a very useful Man may die comfomfortably. But, can there be the like for an unuseful Person? I am sure, where a Life unprofitably spent (through sloth, negligence, self-seeking, and unfaithfulness to God,) doth stare a Man in the Face, it's a just challenge to his Hopes, it justifies his Fears, and he vainly expects Advantage by Death, or Safety in dying.

Yea, a Man who hath been Useful in lesser degrees, through remissness and narrowness of Heart, cannot but feel greater jealousie of his Condition than the eminently Useful; yea, he must make bitter reflections upon his past Life, wherein he finds so many neglects and baulks. So little Work done in so long a time, p. 60and with so great a Stock; and being selfconscious of the much greater Things he might have performed for a common Good; sure he cannot, without grief, behold his season over, whiles the Blood of Souls, the Groans of a dying Church, or a sinking Nation, testifie against his departing Soul, that omitted relieving them to his Power. What work for Shame, and Sorrow, ay, and Fears too, will this make, compared with a vigorously useful Life?

4. The future Rewards of an eminently useful Man will be greater than others: His Crown will weigh in proportion to his service: They that turn many, shall shine as the Stars in the Firmament, for ever and ever Dan. 12.3. He that gained the ten Talents was made a Ruler over ten Cities; he that gained two, was made Ruler but over five▪ Luke 19.17.

These wider Vessels shall be filled as well as the lesser; but, being larger, they contain the more. O, then happy he who was most abundant in Labours; no degree whereof shall be in vain, 1 Cor. 15.58. Gal. 6.9, 10. Their Works shall follow them as a Retinue, adding to their Grandeur; and Rivers shall be more acknowledged by our blessed God, when he will come to reward the very Drops.

p. 61These Mens Place in the Body will be more Noble, their Thrones higher, perhaps their Services more Eminent in a heavenly Estate, as much in proportion as they had been on Earth. And tho' all faithful Ones shall be as Angels, Luke 20. v. 3. Yet among these there are Degrees, wherein there will be a correspondence as to those.

Every generous Design, Tear, Labour, Hardship, Expence, Loss, and Hazard, will be found in a proportioned Glory: He that soweth bountifully, shall reap bountifully 2 Cor. 9.6.

Whence it's easily inferred how excellent a Character of a Believer it is, that, he was an eminently useful Person in his Age; it's a Title will found in the very Heavens, and be honourably acknowledged by Christ upon his Throne, he will say, Well done, thou good and faithful Servant, enter thou into the Ioy of thy Lord, Mat. 25.21. Which yet is no reflection on his own Merits; for in the Vertue thereof the most useful Saints inherit those further additions, according to his Promise, as well as the less Useful possess the lesser degrees. True, it's all his own, and he may do what he will with his own; but, if he is pleased to foretell us how he'll dispence this his own to Men, thereupon his Veracity commands our assured expectations; p. 62and if he also use those higher Measures of Glory, as Motives to greater Labours, we, in being very Laborious, cannot be disappointed of those higher Measures any more than of the least; yea, we frustrate his End in publishing such Promises; if we are not excited to more abundant Labours by the Benefits promised, and upon such Labours expect those Benefits.

I have offered what I hope will convince you of the Truth of the Third general Head, viz. That to be eminently Useful in ones Generation, is an excellent Character; for to be so employed, is an Honour put upon that Man by the infinite God. The Spirit of such a Man is Excelcellent and God-like, he hath the greatest Grounds for a comfortable Death, both from the evidence of his Title to eternal Life, and his meetness for it. And last, his future Glory will be greater than that of others.

I shall proceed to the Application of this Doctrine by some Inferences.

1. Inference. To be a publick Plague, is a great reproach; what can be said worse of a Man when dead? That one did no Good in an eminent Station; that he hid his Talent, which should have been employed p. 63in view, are infamous Scars; but that any Man should influence to publick Mischief, this leaves his Memorial accursed; better never have been born; his Gifts, his Estate, Powers and Offices, are become a Snare to himself, and a Mischief to the Publick. The more active, the greater detriment; the longer he lived, the more lasting Curse hath this Man been; and the further hath he contributed to the Woe of others, as well as to his own Damnation. He will be signally marked in another World, for the harm he did in this; receiving his Torments with remarkable notice, when they do groan to themselves, who sinned only against themselves. Will the Powers or Riches he had on Earth guard him against the sorest Vengeance for the hurt he did? No, no: Of this abhorred sort are the Wasters of Countries, Tirannical Princes, Propagaters of Heresies, Perverters of Justice, great Oppressors of the Poor, Wasters of God's Vineyards; Betrayers of their Countries, Silencers of useful Preachers, Enemies to the Ministry, and Calumniators of Ministers, and the like. Happy Multitudes, if such had never been; and next, happy that they soon are taken away; see Ier. 22.17, 18. Such will wish they had been Idiots and Beggars, of any thing else, which could have p. 64more incapacitated them from doing Mischief.

2 Inf. This may convince us of the mischief of a narrow Sectarian Spirit, and consonant Principles, wherever they prevail.

By such a narrow Spirit, I mean a Spirit that confineth Charity to a Sect distinguished from other Christians, by Customs or Opinions that are not Essential to true Godliness, and is embittered and enraged against all who differ from such Usages and Opinions. This is the Spirit of Popery; (which is a Sect, tho' a great one) yea, it is the worst of Popery; and whereever it Rules, the most Diabolical part of Anti christianism is undestroy'd. All the Persecutions and Impositions of that Beast proceed from this very Spirit, and from Principles both Ministring to it, and formed by it (for their influence is mutual.) There's scarce any thing more opposite to Publick Usefulness, or less consistent with the Precepts, Design, and true Spirit of Christianity; the former is that which my Subject so calls me to demonstrate, and testifie against, that without doing so I cannot faithfully handle this Doctrine. But who can doubt the Destructiveness of this Spirit, to Publick Benefit and Service, p. 65if you observe the way and behaviour of all sorts of Persons who are acted by it? For under its impulse it is, that

1. Men confine their Usefulness to their own Faction, as if they were indebted to seek the good of none beyond it; nay, as if Conscience obliged them against all Attempts for Benefits more common and extensive. They judge all Men, out of their Herd, unworthy of their love, concern, or labour; what's the Publick to them, further than as things affect their own? Let the Ship sink, so their Cabbin can be saved; they'll obstruct all Settlement in Church or State, if it be any other than a Provision for their Sect, or managed by any besides themselves, yea, scruple not to advance their Party upon the Ruins of the Publick, as Men see from Age to Age.

2. What is it to such Bigots, if true Christianity prevail with Men, or Converts be multiplied, unless they become their Proselites? Alas! they judge no Man Religious, or Good, out of their own Garb; they surmize him Carnal, who cannot pronounce their Shibboleth, and do as good as say, they are all in a Damnable State who at all oppose them. Hence such people are far more industrious to bring Men to a compliance with their fond Peculiarities, than to a subjection to the p. 66great and most undoubted Precepts of the Gospel, Mat. 23.15. which is a publick Mischief, as in other respects, so also in this: Men hereby waste that Time, Strength and Labour, upon an unprofitable, (if not hurtful) Trifle, which, by a publick Spirit, would be employed in Subserviency to what is really advantagious, viz. To make Men Holier and Safer for Eternity. Yet,

3. As if this Effect of such a Spirit were not harmful enough to the Publick, it further prompts Men to malign the most Useful, to obstruct the most prosperous Successes of the Gospel, to blast the most profitable Ministers, and overturn flourishing Churches, by dividing and defaming Methods, with Lies, Violence, and basest Artifice, as if they thought Justice, Kindness and Truth, were due only to Men of their own Opinion, and Cruelty, Tricking, and Falshood, were warranted, if not required, towards all who differ, Gal. 5.10. & 6.10, 12, 15, 16. Yea, it stops not here; what Poverty, Silencings, Imprisonments, Tortures, and Bloodshed, both by Persecution and Wars, do Men, so spirited, greedily inflict, and bring upon Mankind? Neighbour Nations, yea, our own proclaim. Such Actings indicate this narrow spirit to prevail; such a spirit prevailing; will produce all those Fruits if p. 67there be but power. It may obtain under very different forms, but is not the more innocent for any of them, tho' it reigns in some of most. The best Cause will not hallow such a frame; the worst Cause generally hath most of it, and very oft it is a sign thereof. But where-ever it is Christ will not own it, his Interest, in a common Good, is sure to lose by it; it springs from carnal selfishness, it's acted and excited by the Devil, whatever is pretended for its Justification, and it tends to publick hurt of the highest kind. Surely it's no part of, nor joined with that Wisdom which is from above, which is first pure, then peaceable, gentle, easie to be intreated, full of mercy and good fruits, without injuring, and without hypocrisie, Jam. 3. 15, 17. no, it's from what is Earthy, Sensual and Devilish.

Let us all watch then against the Infection of such a temper, for it's too natural to our unrenewed part to allow Security, yea, tho' our Opinions be most Orthodox: Satan will delude you to it under the Name of Zeal, for he knows that Zeal must degenerate into Hellish Fire when it blazeth, in the former instances; yea, when it moves thereto. The quenching of such a Spirit, in others, is our Duty, or, at least, resisting it, that it prevail not to a publick Mischief; nor is he worthy of the Name of a Man, publickly Useful, that p. 68dare not venture all to oppose it; and the rather, because it's as much worse than Brutish, as the Devil is worse than a Brute, and in many respects gives that wound to Religion, and a publick Good, which open Prophaness is not capable of giving. Nothing but a true publick Christian Spirit can expel it, and without that there will be no aptness to contribute to that progress of the Gospel in the World, which we daily pray for; nor a possibility to maintain, or improve such a Mercy, by walking in Unity, Love and Peace, to common Edification. To all which, this narrow Spirit of a Party is so irreconcileable and destructive, that giving way thereto, will no more allay it than pouring Oil into a Fire. Happy Times, when Divine Light and Love will so abound, that Self-seekers can serve no turn by such a spirit, and the Honest-minded shall neither be endangered, nor infected by it; then, and not till then, will a Publick Good be generally pursued.

3 Inf. We see one great reason why Self-denial is so proposed by Christ to all his Disciples.

This is the first Article to which all his Followers are to submit, Mat. 16. 24. If any Man will be my Disciple, let him deny himself, take up his Cross, and follow me. The two last are impossible to such, as agree p. 69not to the first. But besides the necessity thereof to these, Self denial is absolutely requisite to those Services, which Christ designeth by his Disciples, to each other, and to the World; as Salt they are to season a corrupt World, as Lights to enlighten a blind World, Mat. 5. 13, 14. Wisdom is to be justified by them, Luk. 7. v. 35. The vertues of God to be published, 1 Pet. 2. 9. They are to propagate the Interests of our blessed Redeemer, &c. But which of these can we subserve, if Self be not denied? All impediments to attempt such a Work, and most of our unfitness to accomplish it, do arise from carnal Selfishness; where this is subdued, Men are ready and prepared to be common Blessings, as opportunity is afforded. Then Sloth will not delay, Fear shall not discourage, Ambitious or Covetous aims must not divert from any Labours that others may be benefited by; whereas carnal Self must have our Ease indulged, our Humour gratified, and Safety, Credit, and Worldly Advantages, provided for, whatever becomes of Christ's Interests, or a Publick Weal. He that denieth himself most, will be most beneficial; he that cannot do this at all, will rarely attempt, infallibly spoil, and easily quit any publick Service. A Self-seeking Man will not propose, or prosecute a common Good, farther than his p. 70own present Interests do invite. A Self-indulging Man will manage his Endeavours so, as that the Obstacles to his success, by his own Behaviour, will exceed the utmost he contributes to it. A Self-confident Man will over-look the good he might do, attempt what he is unfit for, and, as a just rebuke from God, discover his own weakness, instead of being prospered in what he doth foolishly Enterprize in his own Strength.

Did you strictly examine your Hearts and Ways, it would appear most Men's unusefulness proceeds from their selfishness; this locks your Coffers that you cannot give, this benums your Powers that you will not act; this spieth the Lion in the way that you dare not go, this feels the Burden, counts the Charge, and resents the Inconveniencies of Service, as too great to be endured for it; whereas, in all eminent Usefulness, we do neglect the Counsel, Counter-act the Projects, and offer violence to the Inclinations of Self, Gal. 1. 16. and therein we must act not only as such who are not their own, but as them who have no Will of their own to Obey, no selfish turn to Serve, nor humour to Gratifie. When therefore selfishness is so certain an obstructer of the Uses Christ designed his Members to, how fit was it to make our denial of it a p. 71prime part of true Christianity, and try his genuine Followers by their consent thereto, especially when all publick Mischiefs do as truly spring from Self indulg'd, as publick Benefits do from this denied? Miserable Man, since his Lusts are become himself, and rational Self-love become a stranger. Happy Christian, who best consults his own true Interests, by trampling on his Lusts, restraining his irregular Desires, and rejecting an undue concern for Body, and Earthly Affairs, that he may live to Christ, and a common Good: This Man knows he shall find his truest self most gratified, secured, and provided for, in renouncing and opposing this his greatest Enemy. tho' called Self.

I shall, in the next place, Exhort you and my self, according to the nature of this Truth which I have explained.

1. Let us be ashamed, and duly humbled, for our unusefulness in our Generation

Who of us falls not under the charge of this fault? And surely, blushings and grief, are very proper where the charge is true; but knowing how loth we are to acknowledge our fault, and as backward to be affected with the sence of it, when it's too plain to be denied. I shall endeavour,

1. To convince you of your unusefulness in your Generation, that so we may not plead we are ignorant, if we are guilty. p. 722. To excite you to shame and sorrow for your Unusefulness when under conviction of the Guilt.

1. For conviction of the Guilty. To this end review your Talents, and the improvements of them, for publick Good; admit, yea, excite your Consciences, to compare your Distributions with your Stock, your Labour with your Strength, and your publick Services with your Time, Gifts, and Opportunities; deal herein as in the sight of Christ, whose Eyes are as a flame of Fire, Rev. 1. 14 and be not unconcerned whether you find out your sin or not, for your Ignorance prevents not your Guilt, if the Charge be true, tho' it will hinder your Repentance, whereby your punishment becomes unavoidable. O then, let each of us ask our selves such Questions as these: Have I ever proposed to live to God's Honour, in the good of others, as the great end of Life? Or have not I utterly disregarded it? Have I done good to as many persons as I had a Call to, and opportunity for? Or have not I wilfully exempted very many, to whom I stood obliged? Hath the good that I have done in the World, been in proportion to my utmost Ability? Or hath it been very little, and inconsiderable, compared with what I could have done? Did I begin to be Useful as soon as I was capable, and p. 73do I continue so to this time, or was I not far in years before I began? Or have I not deserted it, after I made some hopeful beginnings? Am I seriously concerned to see so many Sinners posting to Hell? Doth my Heart bleed at the miserable condition of the poor and distressed? Am I very solicitous for the Churches wellfare and the Nations happiness, so as to set my self to redress Evil and help the Good of each in my place? And this to the extent of my Power? Or, am not I one that slight the wickedness the World lies in, want Bowels to the distressed? If I abound, seldom think or care what becomes of the Church or Nation, so that I and my Friends be but safe and thrive; and accordingly I employ and spare my Estate, Labour, Gifts, and Power.

What Answer doth an awakened Conscience give to these Questions? Doth it not accuse you? Must it not present to you a sad account of great Omissions and many Neglects? Have you no such secret misgivings as these? I fear I have been a dry Tree, and barren Soil; few have cause to bless God for my Life. Oh, the little Good I have ever as yet attempted to do to others! What Fruit I have born hath been to my self, with unfruitful Ephraim, Hos. 10. 1. If any have been benefited by any thing I have given or p. 74done, it hath been by God's over-ruling it, and seldom with any design or good will of mine; or, at best, I have less intended the Good of others thereby than my own private Advantage; for my Heart tells me, I coldly attempted the most promising Enterprize from which I expected not Applause or Profit. And soon gave it over when I had a prospect of reproach, or loss thereby. Oh that you would be faithful to your own Souls, and acknowledge your Guilt; especially, if it be notorious! great Instances cannot be overlooked, unless you wilfully shut your Eyes. What Trade you have driven in the World must be known to you, tho' some Diversions may be forgotten. Hath publick Service for God been your business in any measure? Or, have you made the very Worship of God and your most seeming Obedience to subserve Carnal Ends? Have you spent your Estate on your Lusts, or on the Publick Interests, and poor Members of Christ, next to the supply of your own and Families true Necessities? What Projects have had the chief Room in your Heads? What Matters have sate closest to your Hearts? Were they serving your Generation, and saving your own Soul? Or, were they the perishing Affairs of Life? Rest not till you make a true Answer; nor till that, as past p. 75all doubt, be assented to; that so if unusefulness is imputed to you by the Allseeing God, you may cry, I am guilty; being convinced of all, and judged of all, 1 Cor. 14.24.