A CAVEAT FOR MAGISTRATES.  
In a SERMON, preached at Paul's, before the right honourable Thomas Atkin, Esquire, Lord Major of the City of London, November the third; 1644. Being the first day of his coming thither after his entrance upon his Majoralty.  
By ELIDAD BLACKWELL, Master of Arts, and Preacher of God's Word at ANDREW UNDERSHAFT.  
Published according to Order.  PSAL. 101.8. 
I will early destroy all the wicked of the Land, that I may cut off all the wicked doers from the City of the Lord.  2 SAM. 10.12. 
Be of good courage, let us play the men for our people, and for the Cities of our God, and the Lord do what seemeth him good.  
LONDON, Printed by Robert Leyburn for Richard Wodenothe, at the sign of the Star under Peter's Church in Cornhill. 1645.   

TO THE RIGHT HONOURABLE THOMAS ATKIN Esquire, LORD MAJOR Of the City of LONDON.  
Right Honourable,  
THis Sermon had waited upon you sooner, had not some interveening accidents, and occasions hindered. At length, such as it is, It here humbly presents itself unto your Honour. And truly my Lord, you have all the reason in the world to own it; for it's more yours than mine. It was your desire (which with me hath, and ever shall have the force of a command) that brought it, first into the palpit, then into the press; yea so much as the very Text and all was your choice; which to me is a mighty rock of confidence, that you earnestly desire to know what it is God requires of you in your place; being willing to do it; and I am sure you have power. And these three complete a good Magistrate: Skill to govern, Power to manage that Skill, & will to actuate both. Much of that blessed work, I was then such an earnest and humble suitor for, I already see happily accomplished. Your pious care for the more strict observation of the Lord's Day; Your unparalleled zeal for the suppressing of swearing, drunkenness, and other the like God-provoking, Land-devouring, Soul-damning abominations: your vigorous activity, fidelity, sincerity, for the Reformation, preservation, good every way of this great city shall stand upon record to your everlasting honour. When I think of it, I cannot choose but say with Ezra. 
Ezra. 7.27.  Now blessed be God, who hath put such a thing as this into your heart. And then pray with David, 
1 Chron. 29.18.  Keep this for ever Lord, for ever in the thoughts of the heart of thy servant! 
Iam. 5. 2●.  To be instrumental in the reformation, though but of a family, yea though but of a particular person, 'tis the most choicest, and most glorious piece of service that can possibly be accomplished by the sons of men: but to be instrumental in the reformation of a City, and such a City, so populous, so exemplary, so influential into the whole Kingdom; 
Dan. 12.3.  Oh the height, the depth, the breadth, the length of this dignity! 
Luk. 1.16.  The Lord give you an humble heart, that you may not be exalted above measure, through this abundant honour he hath put upon you; which is such, that truly, my Lord, were there no other end for which you live but this, yet in this you have great cause to bless yourself in God; and in his name we bless you.  
And now, what remains but that you gird your sword upon your thigh, and ride on? that you advance still forward, and do nobly, for yourself, your people, and your God? Consider I beseech you, how great the trust is, this city hath committed to you: It has given you the Keys, the Sword. The safety, the Government. They have all cast themselves (as it were) at your feet, saying, This is the man we will have to rule over us. Thus shall it be done unto the man, whom London will honour, and thus has it been done to you. And now, will not you honour London my Lord, that has thus honoured you? And wherein can you honour it more, then in reforming it? It was the honour of that city Jerusalem, above all other Cities in the World, that it was the Holy city. 
Mat. 4.5.  Oh that it might be London's honour! To say London is rich, or London is wise, or London is strong, this is something: But to say London is holy, this is more than all. 
Ier. 9.23, 24.  Let not the wise man glory in his wisdom, nor the strong man glory in his strength, nor the rich man glory in his riches: but let him that glorieth, glory in this that he understands and knows me, saith the Lord. This will make it honourable in the eyes of God, in the eyes of the Saints of God; 
Deut. 4.5, 6, 8.  yea, and in the eyes even of the very enemies of God. You cannot honour the city more, then by endeavouring to make it a holy city. And my Lord, as ever you seriously minded and intended any thing, I beseech you mind and intend this. It's the thing we look for at your hands. It's the thing you must do, or do what you will, what you can, you do just nothing. Do! nay, you undo every thing. reformed us my Lord, or you ruin us. what a perfidious thing were it, for your Honour to betray the city? My Lord, reform it, or you betray it. And your late solemn Covenant; and the Oath upon Oath you have taken since, o what mighty engagements should they be upon your spirit? The vows of God are upon you my Lord; so that it's no arbitrary thing. Necessity is laid upon you, and woe to you, if you do it not. Yet again, reform London my Lord, and you reform England. If London be wicked, ungodly, profane, how will profaneness flow from it, as from a fountain, into the whole Kingdom? And on the other side, if London be pious, religious, well ordered, well governed, reform, how will all the Counties, Cities, Villages, Places round about, by its example, be encouraged likewise to a Reformation? Once more (and I will use the mightiest argument in the world, and that which so raised the brave spirit, of that great Apostle, to such invincible patience & unwearied activeness for God's glory and the Churches good) 
2 Cor. 5.14  Let the love of Christ constrain you. I read of holy Job, that being a man in authority (as you are) he was such a terror to wicked and ungodly men, that they durst not show their heads, but were glad to 
Job 30.3, 4, 5, 6, 7.  fly into woods, wildernesses & solitary places; and there hide themselves in cliffs, and rocks, and holes of the earth, and cut up mallows among the bushes, and iuniper roots for their meat. It's a copy penned for you my Lord, by God's own hand; write after it. I know you fear not the face of man. Your Honour knows what it is to lie in a prison for your Countries good. Bear not the sword in vain. Draw it and cut off those that will not otherwise be reclaimed. Make wicked and ungodly men afraid of you. Let not Drunkards dare to go reeling and staggering in the streets; nor Swearers dare to open their mouths in oaths and blasphemies in the streets; nor children & others dare to be playing up & down the streets on the Lord's Day. Aaron may speak: but it is Moses Rod that does the wonders. We that are Ministers may cry out against these things: but you have power in your hands. Let not sin dare any longer to affront Word and Sword.  
It's a precious opportunity God has put into your hands, improve it. You may do more good, and bring in a greater revenue of glory to God now, in a few hours, than it may be you shall ever be able to do again in many years. Close your eyes against all discouragements. Laugh in the face of difficulties. Pass by with generous magnanimity and brave contempt the derisions of men, viler than the earth. 
Iob. 30.8.  You are high in place and office: Be higher in affection and resolution. To the work in good earnest, and go through stitch with it. Every eye that looks upon you, will bless you. The prayers of all God's people will be for you. And, though we will not presume to say to you, as Nestorius said to the Emperor, 
Socrat. lib. 7.29.  Mihi ô Imperator, terram tu haereticis purgatam tribue; & ego tibi coelum retribuam, Give us London purged of Drunkards, Swearers, Sabboath-breakers, &c. and we'll give you Heaven: Yet Jesus Christ shall say, Well done good and faithful servant. And not only we that now live, but succeeding ages shall call you blessed. Your name shall be like a precious ointment to the children; yea, to the children's children that are yet unborn.  
Your Honours most humble and obliged servant ELIDAD BLACKWELL.   

A CAVEAT FOR MAGISTRATES.  2 COR. 19.6, 7. 
And he said to the Judges, take heed what you do; for ye judge not for man, but for the Lord, who is with you in the judgement.  
Therefore now let the fear of the Lord be upon you, take heed and do it, for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts.  
THese words, they are Jehosaphat's caveat to his Judges.  
In the former verse you have their Commission. He appointed Judges in the Land, throughout all the fenced Cities of Judah, City by City.  
To judge, to rule, to govern, magistracy, 
Doct.  though it be for every ones good, yet it is not every one's work; but theirs that are appointed to it. He appointed Judges. There's their Commission.  
And then here's their charge. Wherein two things are required of them:  
First, Action, (ver. 7.) Take heed and do it. judge's must be doers. 
Doct.   
Secondly, Caution, (ver. 6.) take heed what you do. judge's must take heed what they do. 
Doct.   
And then you have the grounds of that caution, & they are two.  
The first is taken from the person they represent in judgement, The Lord. For ye judge not for man; but for the Lord.  
Not for man. It is not to be understood negatively, but comparatively. 
Hos. 6.6.  As that, God will have mercy and not sacrifice. Sacrifice too; but mercy rather than Sacrifice. So for men too, but for God rather than for men. So Tremelius, Non tam hominis, quam Dei vices in judicando geritis. As if he should have said, In this great work ye sustain, not so much my person, as God's person; nor are ye so much my Vicegerents, as God's Vicegerents; my Deputies as God's Deputies; therefore, take heed what you do.  
The second is taken from the person present with them in Judgement, and that's the Lord too. But for the Lord, who is with you in the judgement. As if he should say, you do not only represent God in the judgement, but God is present with you in the judgement. He sits as Lord chief Justice upon the same bench with you; therefore, take heed what you do.  
Thirdly, you have the main help prescribed; and that's the fear of God. Now therefore let the fear of the Lord be upon you. The true fear of God in the heart of a Judge, first it will Restrain him from every evil. Other governors did thus and thus, were injurious, were oppressing, &c. but 
Neh. 5 15.  so was not I. because I feared God, said Nehemiah. Secondly, constrain him to every good, put him upon every duty. Though never so difficult, Gen. 22.12. Never so dangerous 1 King. 1.18.3.12.  
Lastly, you have the main hindrances removed. And they are three. 1 Iniquity, wickedness, profaneness. A mighty impediment to justice. 2 Accepting of persons. 3 Taking of gifis. For There is no iniquity with the Lord our God, nor respect of persons, nor taking gifts.  
We will begin with the caution, Take heed what you do: As if he should say, be not rash, headlong, percipitant; but discreet, wary, circumspect in all your doings; and very wary, marvellous circumspect; here's a double take heed. Take heed and do it: and Take heed what you do. Caution upon Caution.  
Of all men in the world, Judges, Magistrates, Ministers Doct. 1 of Justice, they ought to be men of marvellous wariness and circumspection.  
All men ought to be so.  
The divers assaults of Satan to deceive us. The sundry enticements of the flesh to beguile us. The many allurements of the world to ensnare us. All declare as much.  
All have souls to save. All have another world to provide for. All have rules to walk by. All are subject to err from those rules. All must appear before the judgement seat of Christ, and give account of all they do. Therefore all had need to take heed what they do.  
But above all Magistrates had need to do so, for why?  
First, They have a larger, and greater care, and charge, committed to them, by the Lord, than others have. And that,  
1 In regard of places. Other's, their care, and charge is shut up and contained within narrower and straighter bounds and limits than theirs is. Ministers to their Flocks: Parents and Masters, governors of families, to their families. Their's to Kingdoms, Counties, Cities.  
2 In regard of persons. Let every soul be subject, &c. Rom. 13.1. That lawless immunity of the clergy, as they call it, from the authority and jurisdiction of the civil Magistrate, (' its the cursed device of Antichrist.  
3 In regard of things. Others their care and charge hath respect, some to the spiritual estate of men only, some to the temporal, worldly, outward estate of men only; their's to both. Again, others their care and charge hath respect, some to the state of the Church only. Some to the outward, civil, politic, estate of the commonwealth only; Their's to both. The office of the Magistrate, and the duty of the Magistrate, it hath respect, not only to Religion; but to the civil State: not only to the civil State, but to Religion. He is Custos utriusque tabulae: must be careful that all duties, both of first and second Table be performed. All open breaches of every commandment in both, punished.  
Besides, these are in the highest degree of pre-eminence, next to God above all others. They carry God's image in their persons; God's sceptre in their hands; Are called Gods. Et quo sublimior gloria, Eó major cura, says Cyprian.  
Again, they of all others are most obnoxious to slips, and falls, and miscarriages. And that,  
1 Because they have many provocations, which others have not. Lie open to many snares, which others do not lie open to.  
2 Because they want many restraints, which others have; public and private admonition and reprehension. Fear of punishment, &c. A terror indeed they are to others, if they do evil; revengers to execute wrath upon others, Rom. 13. But if they do evil themselves, who shall be a terror to them? and execute wrath upon them?  
Once more, Innumerable, and those unspeakable are either the mischiefs or benefits that must necessarily flow from Magistrates, either diligence or negligence, and that both to Church and commonwealth.  
A Magistrate he is a public person; and therefore a public good, or a public evil. If he be careless, negligent, ungodly, unjust, abuse his authority, neglect his duty, what's the issue? Religion degenerates into Idolatry and Superstition. The public ministry of the word, and all other means of salvation, are either wholly neglected, or exceedingly slighted. Wicked men encouraged. Godly men discountenanced. Nothing but ataxy, Disorder, Confusion, in Church, in commonwealth. Men cannot possess their lives, their estates, their names, their— any thing in peace, in quiet. Whereas, on the other side, if Magistrates be wise, faithful, careful, vigilant, intentive, God will be worshipped purely; the ministry of the word prized highly; evil men punished; good men protected; And all knit together in such an order, that every one will forward what he can the peace, prosperity, welfare, good, comfort of another; and every one possess and enjoy his life, his goods, his good name, his— all in peace, in safety, in security.  
This is clear by the state of the kingdoms of Israel and Judah. When they had good Magistrates, as David; Solomon, Josia, Hezekiah, &c. How did every thing flourish that concerned either the glory of God, or the profit, and benefit, and comfort of men, both for soul and body? But when the Magistrates were Idolatrous, Tyrannous, Vicious, Then all went to wrack. And we see it by our own sad experience. And therefore Ecclesiastes 10.16, 17. Woe to thee o Land, when thy King is a child, and thy Princes eat in the morning. And blessed art thou o Land, when thy King is the son Nobles, and thy Princes eat in due season, for strength, and not for drunkenness, says Solomon. That Land is happy that has good Magistrates; and the contrary, most miserable and unhappy. For these and many other reasons, Judges and Magistrates, men set apart for the guiding, and governing, and ordering of Kingdoms, or Counties, or Cities, aught in a more especial manner to take heed what they do.  
And that in all their actions, natural, civil, Religious. In their whole conversations.  
The ordering of their Families. There Children. Their Servants; Those they employ in managing their public Affairs; Those too they employ in managing their domestic or household businesses and occasions; to see that they be such as be faithful in their duty to them, their masters on earth; mindful of their duty to God, their master in Heaven. That they be pious, religious, conscientious, such as fear God, such as will discharge the trust committed to them. 
2 Tim. 3.5.  If a man know not how to rule his own house, how shall he take care of the Church of God? saith the Apostle of Ministers; and it's true of Magistrates as well. How shall he be able to govern a city, that cannot govern his own Family?  
The ordering of their persons too. Above all men in the world, Magistrates had need to take heed that their lives be holy, harmless, righteous, religious. Such as may adorn their profession. Such as may put an honour, a lustre upon Religion. Such whereby they may be an example of good to all, of evil to none. For why?  
First, with what face can a Magistrate punish sin in others, if guilty of the same sin himself? A drunken Magistrate, A swearing Magistrate, A whoring Magistrate, A sabbath-breaking Magistrate, how can he punish drunkenness in others, oaths in others, uncleanness in others, profaneness of God's day in others?  
Secondly, The excellency of their office requires it. Magistracy, It's a visible character of an invisible Deity. They are called Gods, I have said ye are God's: Psal. 82. And what, a drunken God a swearing God a sabbath-breaking God a profane vicious God It's no less than blasphemy.  
Thirdly, The eminency of their place requires it.  
They are as a City set upon a hill. All men's eyes are upon them. Their lives are exemplary. Men are led by example much; and by the example of Magistrates, more than by the examples of other men, Reges ad exemplum; &c. Magistrates lives, they are the people's rules. And of all things a rule should be straight. A false rule! a crooked rule! it's most dangerous.  
Fourthly, Example in them doth more good, or more hurt. A mighty force in the example of Magistrates. Have any of the Rulers believed in him? John. 7.48. The example of the Rulers kept many from believing. Evil examples in Magistrates, is more infectious, more contagious. jeroboam's sin, it made All Israel to sin. If Magistrates be wicked, how will wicked men be animated, emboldened, encouraged in their wicked ways? Not a greater provocation in the world to a wicked life, than a wicked Magistrate. God will be dishonoured more; his people grieved more; wicked men emboldened more; the Land endangered more, defiled more: from them as from a fountain, profaneness, wickedness, ungodliness will flow forth into all the Land, as the Prophet speaks of the wicked priests of his time, Jer. 23.15. Therefore above all men in the world, Magistrates had need to take heed wihat they do. And that even in All their actions, in their whole conversations.  
But especially in the administration of justice, in the execution of their office, in matter of government, in point of judgement, in their judiciary proceedings. That is, 1 In hearing causes that are brought before them. 2 In passing sentence when they have heard them. 3 In executing that sentence when they have passed it ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.) To these three heads may be referred all judiciary proceedings. Hearing. Sentencing. Executing.  
First, hearing of causes that are btought before them; whether criminal, or controversial. 
Ioh. 7.51.  Doth our Law judge any man, before it hear him? saith Nicodemus.  
The commonwealth, it's a body politic; offenders and offences in a commonwealth, they are (as it were) the peccant and noxious humours, and diseases in that body; Judges and Magistrates, they are (as it were) Physicians for the healing and curing of those diseases; and doth any Physician prescribe &c. before he understands the state of a man's body, and considers the nature of the disease? 
Gen. 18.21  Descendam ut videam, saith God. The sins of Sodom were exceeding grievous; and their cry came up to heaven: Yet God does not rain down fire and brimstone presently; No, I'll go down and see first, saith he; See whether they have done altogether according to the cry. And thus in punishing the old world. 
Gen. 6.5. Gen. 11.  And thus in confounding the language. And this he did, not for himself; He is omnicient, knows all things, and therefore needs no inquisition, or examination, or trial to inform his knowledge; but for our example, Nè mala hominum praesumamus credere, ante quam probare, says Gregory. Lest we should credit reports, before we examine them. judge's should herein be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, as Plutarch speaks. Living Images of God. The Thebans pictured their judges, sometimes without eyes; sometimes without hands: but never without ears. The cause I knew not, I searched out, saith Job. Examinarion must ever go before judgement. And here, mighty wariness, and caution, and circumspection is required of Magistrates; here, they had need to take heed what they do. As namely, that they do it,  
First, speedily. Without demurs, delays, procrastinations, (beyond what is necessary.)  
Secondly. Meekly, mildly, patiently; not in passion, in anger, in wrath: 
jam 1.10.  The wrath of man, works not the righteousness of God, says James.  
Thirdly. Diligently; not oscitantly, sluggishly, slothfully, sleepily; as Philip of Macedon once, who by that means gave wrong sentence; so that the party was fain to appeal from Philip sleeping, to Philip waking.  
Fourthly. Equally too, indifferently. Hear small, as well as great; poor, as well as rich; Stranger, as well as brother. And hear both parties; both sides. Plutarch reports of Alexander, that when he sat in judgement, he was wont (alteram aurem praebere actori, alteram verò integram servarereo) always to stop one ear to the plaintiff, saying, he kept that for the Defendant. condemn no man before he which is accused, hath his accuser face to face, and hath liberty to answer for himself, concerning the thing laid to his charge. It was a Rule among the Romans; And it was a good Rule, for why? 
Act. 25 16. Pro. 18.17.  He that is first in his own cause is just, till his Neighbour comes, says Solomon. One man's tale is good till fewer is heard. Besides, If to accuse, be sufficient to make a man nocent, who shall be innocent?  
Fiftly. judiciously, understandingly. A Judge, He had need be a man of a most exact understanding; that he may be able to discern betwixt man and man; cause and cause; just and unjust; true and verisimilus; false and specious; between the confidence of accusing or denying, and the truth or falsity of the accusation; betwixt impudent guiltiness, and diffident innocence. No cause so bad, but there are, that by their quirks and devices will make it seem good. And so on th'other side, no cause so good, but through the modesty, or unskilfulness, or unfaithfulness of those that plead it, it may possibly seem bad. It's strange to see with what confidence, and what impudence, with what a brazen forehead that Harlot carries it; 1 King. 3. and how right and innocency in the other had even like to have betrayed itself, through modesty and simplicity of earriage and expression. Had not Solomon had {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as Basil speaks, a sharp and exact understanding, to discern between the modesty of the innocent plaintiff, and the malice of the envious defendant, he had certainly been deceived. Quibus bonestior conscientia, iis plerumque frons imbecillior, says Jerome. Dishonesty many times (like Tamar) is vailed with a mask of fair words, and a smooth tongue; when innocency is timorous and uneloquent. Therefore, Justitia, though it should be coeca in exequendo, yet it must be oculata in dijudicando, impartially blind in executing, but eagle-eyed in searching out a matter.  
That's the first thing, Judges must take heed what they do in Hearing causes. Let the cause be opened; let evidences be produced; let the accused and the accuser be brought face to face; Let them get a manifest cognizance of the thing, by a fair, free, calm, hearing of matters on both sides, before they pass sentence.  
For why? Possibly they may err else. Nay, it's almost impossible but they should err else. However, unjust they shall be sure to be; yea, (aequum licet statuerint, as the tragedian) though possibly they should light upon the right. Though the Judgement should be just, yet the Judge should be unjust.  
Those that commence suits; Those that plead and prosecute suits; Those that testify and give in evidence; Those that bring in verdict. All had need to take heed what they do, that they carry themselves as in the presence of God; and do nothing in these cases before God's Vicegerents, which they would not do before God himself, whose judgement it is, and who is with them in the judgement.  
But above all, Judges had need to take heed; Because when all have said all they can, still the judgement lies in the judge's breast.  
Secondly, In passing sentence. judge's must hear causes speedily, patiently, diligently, indifferently, understandingly; and when they have so heard them, they must pass sentence. And here likewise abundance of wariness and circumspection is required of Judges. Judges had need to take heed what they do; as namely, that they do it. 1 Righteously. hear the causes betwixt man and man, and judge righteously, Deut. 1, 16. with equability, with proportion. Proportion, 1 to the mind of the Law. 2 To the quality of the offence. 3 To the nature and disposition of the party offending.  
1 To the mind of toe Law. A Judge must proportion his sentence, square his sentence, not to his own or other men's passions, affections, humours, favours; but according to the mind of the Law. Not the words of the Law, they are but vestitus legis; but the mind of the Law, the true sense and meaning of the Law, the intent of the Law; that is, according to justice, and truth, and equity, and reason.  
2 According to the quality of the offence. Artaxerxes that heathen King, even by the light of nature prescribed this rule: That every one that should offend, should be sentenced According to his offence, some to death, some to banishment, same to confiscation of goods, some to imprisonment Ezra. 7.26. As there is a difference of offences, so there must be a difference of punishments. Greater offences, greater punishments; lesser offences, lesser punishments.  
3 According to the nature and disposition of the offender. Respect herein must be had to that too. It's true, the letter of the Law is the guide of judgement {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, for the most part. But yet, because men's actions are infinite; and there are sundry particular cases which the Law in its general mandates cannot foresee, and provide for, by reason of divers circumstances extenuating perhaps the nature of the fact; and it would seem harsh if every thing should be censured by the rigour of the Law, therefore much is left to the Judge herein; and there ought to be in His breast an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, as Aristotle calls it, a middle equity, tempering justice by the milder interpretation of the Law. And in this case Judex non jus dat, sed docet, as Plato. The judge doth not give Laws, but give the sense of Laws.  
And concerning the offender; the judge is to consider, First, Whether he did it through weakness, or whether he did it through wilfulness; the one is to be beaten with more stripes, the other with fewer stripes, Luke 12.47. Again, whether now remorseful, humbled, penitent; or stubborn, audacious desperate in his wickedness. If the incestuous person upon admonition become sorrowful, and humbled, and penitent, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. It's enough, says the Apostle, it's sufficient that he hath been admonished; now receive him, forgive him, comfort him, confirm your love to him. Cor. 2.2.6. And the reason of this rule is, because the great design of a Magistrate in all his administrations of judgementit, should be reformation; not destruction, but reformation. He should not Sono catenarum delectare, as Seneca speaks, delight in the rattling of chains and fetters, and the sight of hatchets and haltats, &c. punish that he may punish, but that he may bring to repentance. 
● Cor 55.  It's the end of all censures whether civil or ecclesiastical.  
Yet I do not give this for an universal rule neither. There are cases wherein the judge must not be milder than the Law, The Law must have course, justice must be done. 1 That the Land stand not before God guilty of blood. 2 That others may hear, and fear, and do no more so wickedly. As namely, when the offences are bloody and crying and heinous; connivency or impunity, in these cases, it's not clemency, but cruelty. But in other cases again, in lesser offences, but once or seldom committed, and the offender penitent; there, justice without mercy; it's not justice, but severity, says Chrysostom.  
2 Religiously, piously, sincerely, without any respect at all to any thing in the world; but merely and only out of love to God, delight in justice, zeal to the good of the commonwealth. Otherwise, Christians are no otherwise just than Heathens were just. Nay otherwise, even while just judges, they are murderers; If biased by carnal interests, private respects, self aims and ends, as we see in Jehu.  
3 courageously too. Judges, they must be men of courage; not weak and timorous and pusillanimous. A weak and timorous Judge, will easily be an unjust judge. If Pilate fear (ne non amicus Caesari videretur) Caesar's displeasure; he will condemn Christ, though it be never so much against his own conscience, Joh. 19.12. If the governors fear Jesabel's displeasure; upon a letter from her, they will condemn Naboth, though never so contrary to all Religion and equity. 1 King. 21. It was Rehoboam's fault, he was tender-hearted, and not able to withstand the sons of Belial. 2 Chron. 13.7. And so David's too, that he let the sons of Servia be too hard for him; he durst not censure Joab though a murderer; Why? he was the general of his army, and he feared a mutiny; therefore Deus judicet saith he, the Lord judge him. Alas! a private man, every subject might have said so. Solomon's throne was supported by Lions 1 King. 10.20. Lion-like virtues, courage, and valour, and resolution, and magnanimity should be in Magistrates; they should not be terrified, or daunted, or diverted from justice, by the threats of the potent, or the frowns of the mighty, or the haughty looks of any; or the letters, or messages, or wills, or pleasures of great ones, be they men or women, Caesars or Jesabel's, Kings, or Queens. Must not fear the face of man, Deut. 1.17. but must be men of bold, undaunted, courageous spirits.  
4 Impartially. Without respect of persons. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, without preferring one before another; or inclining to one more than to another.  
Respect of persons in judgement is everywhere condemned in Scripture? Thou shalt not favour the person of the poor, nor honour the person of the rich. Levit. 19.15. A judge must not pity a poor man, because he is poor; Nor favour a rich man, because he is rich; but according to the equity of the cause, must be the equity of the sentence. A mean man, a great man, an enemy, a friend, it must be all one in this respect. Exuat personam Judicis, qui induit personam amici, says one. Let him put off the person of a judge, that puts on the person of a friend. A judge sits in the place of justice, not to judge of men's persons, but of their causes. And therefore, in former times, sometimes the bare causes were propounded without any so much as mentioning of the persons; sometimes again obducto velo judicabant, says Musculus, They covered the judge's face with a veil, when he sat in judgement, that so he might not see their persons. And the Thebans always painted their judges without Eyes. A judge must be like Melchizedeck, without father, and without mother. It is Asa's high commendation, that when Maacha (though his own mother) committed Idolatry, he would not spare her, but deposed her from her regency. And 2 Chron. 16, 16. It's Levies too, In the execution of justice, 
Deut. 32.19.  He said to his father and to his mother, I have not seen them, neither knew he his brethren, nor his own children. Amicus Plato, Amicus Socrates, It's true such a one is my friend, and such a one is my friend; sed magis amica veritas. The affection of a friend suits not the Function of a judge. In some cases it was not lawful for the father or mother to spare there own son, Deut. 21.18, 19, 21. The husband to spare the wife of his own bosom. Deut. 13.6, 7, 8. &c. A judge must equally and impartially give to every one that portion which the Law gives him. No outward respect must move him either to pity, or to severity; more than the equity of the cause requires.  
Freely. A judge should not be moved, either minis, or donis. With threats, or gifts. The motions of justice should be like those of the Heavens, from inward principles; not like those of mills, or Clocks, or jacks, and the like mechanic Engines, that stir not but by force of waters, or winds, or weights. Imitantur hamos dona. Bribes, they are the mighty bane of justice. It's said of Eli's sons, dilexerunt munera, They turned aside after Lucre, and took bribes: and what follows? perverterunt judicium, they perverted judgement. A judge should not receive bribes, no not in a just cause. A counsellor may sell his advice; and an Advocate may fell his pleading; but a judge may not sell justice. Justice's should be as cheap as air. It's a debt he owes, and can he be just that must be hired to pay his debts? No difference in God's account between bribery and thievery. Yea, for this very thing, are the Princes of Jerusalem called thieves, Esay 1.23. Not for taking purses by the high way side; but for taking bribes in their chambers; for so it follows, Every one loveth gifts and follows after rewards. And her Rulers love to say with shame, Give ye, Hosea 4.18. And what difference between, Give ye, and Deliver ye; only, one goes in chains of gold, many times; while the other lies in fetters of Iron; But in God's account they are all one. It's that that turns magna regna into magna latrocinia, says Augustine. Guildhall into suitors Hill, 
DIKE, against covetousness.  and Westminster Hall into Salisbury Plaine, as one well Englishes it.  
6 Speedily. Currat lex, let justice have quick dispatch. A miserable thing when judges shall use causes; as unconscionable chirurgeons use sores; hold them long in hand, not for any difficulty in the cure, but for gain. Speed is requisite in justice as well as integrity. And the Judge in the Parable, why is he called unjust? only for this, he defered to do justice to the poor widow, he would not for a while, says the text, Luk. 18.4. Even in delaying judgement unjustly and needlessly, there is injustice. Sentence must be given speedily. Yet  
7 Deliberately. Two things are to be avoided in judgement. Too much delay. Too sudden expedition. Deliberation ought to accompany judgement. Especially if the punishment be capital, ultimo supplicio, if it be to life. Life is precious, death terrible.  
8 Tenderly, and with abundance of mercy and clemency, and moderation. It's true, excess herein, too much clemency is not a virtue, but a vice. But yet there's a difference between the exercise of justice, and the severity of justice. noli esse justus nimis, says Solomon, Eccles. 7.18. press not justice too far, do not turn judgement into gall, and justice into wormwood. Take heed of rigour. Rigour of justice is injustice; where mitigation may be. Indeed there are cases wherein a Judge must not spare. Notorious malefactors, Traitors, wilful murderers, they must die: Who so sheds man's blood, by man shall his blood be shed, Gen. 9.6. Such too in whom is found malicious wickedness; especially if the ground of the quarrel be laid in irreconcilable principles to Religion; in this case, qui malis parcit, bonis nocet, says Scaliger; He wrongs the lambs, and wrongs the sheep, that lets the foxes go, and lets the wolves go. Therefore the Law must have course, justice must be done. But yet with abundance of tenderheartedness, and abundance of Christian compassion. Seneca reports of Augustus, that he never pronounced sentence of death, but he did (ex imo pectore, alta suspiria ducere) fetch deep sighs from the very bottom of his heart. Yea, even Nero himself, though otherwise cruel, yet it's reported of him, that being asked to subscribe to a sentence of death, utinam nescirem literas! says he, I would to God I knew not how to write. That's the next thing therefore in the execution of justice. Qualify as much as may be the rigour of it; mix mercy with it. I will sing mercy and judgement, says David. Psal. 101.1. Justice without mercy, is not Justice, but cruelty: on the other side, mercy without justice, is not mercy, but foolish pity.  
3 In executing sentence. A Judge when he hath heard the cause, and pronounced sentence, must execute that sentence.  
Three things make a happy commonwealth: Good Laws; Upright judgement according to those Laws; And just execution. And herein likewise, Judges must take heed what they do. As namely:  
1 That they do it with all the grains of allowance, of time, of mercy, of clemency, that justice will permit; Especially if to life.  
2 With all the mitigation that may be. The Jews might give forty stripes to a malefactor; 
Deut. 23.  yet in their greatest corrections they would give but thirty nine. 2 Cor. 11.24. Of the Jews five times, received I forty stripes save one, says Paul. They bated him one.  
3 With abundance of compassion. If the judgement be severe, and such as cannot justly or safely admit of any further delay, or any remissness or mitigation, by reason of the heinousness and atrocity of the crime, yet even then he must do it, not with insolence, and elation, and revilings, and reproachful speeches, &c. but with all the meekness and demonstration of compassion that may be. My son give glory to God, says Joshua to Achan; he calls him his son. What ever the punishment be, mercy and compassion must be used in the inflicting of it. Must not by any cruel course make the torture either greater or longer than necessity requires; for why? Duo sunt nomina says Austin, homo & peccator; As he is a malefactor, punish him; but yet as he is a man, pity him.  
Thus in all their actions, in their whole conversations; but especially in matters of judgement, in their judiciary proceedings; as in hearing causes that are brought before them; in passing sentence; in executing that sentence; in all these, judges and Magistrates ought to be men of marvellous caution and circumspection.  
And thus we have done with the explication of the point.  

Use 1.  We come now to application. And here, something I will say to all. But yet I beseech you give me leave to begin with you, the honourable and reverend Judges and Magistrates of this magnificent and renowned city. And the sum of what I shall say to you, is only this charge of K. Jehosophat to his judges here; It is the charge of the King of Kings, to you this day, by me, who also am in God's stead, and am set here to mind you of your duty, Take heed what you do, &c. Oh that this sentence were painted upon the doors, and gates, and walls of all your Courts, and all your judgement seats! But above all, oh that it were engraven deeply in all your hearts! and that you would think you hear it sounding continually in your ears, (as Jerom did that voice: Arise ye dead & come to judgement.) Take heed what ye do. And especially, and above all, what you do in your judiciary proceedings. When Causes are brought before you, hear them speedily, patiently, diligently, indifferently, understandingly. And then pass sentence righteously, religiously, courageously, impartially; A miserable thing when laws are like Cobwebs which do, Inferiora animalia retinere, valentiora transmittere, as Anacharsis said; Catch little flies, but let the great ones break thorough. When one man may better steal a horse, than another look on. One man better betray a Castle, a city, a Country; then another parley about the betraying of it: when for one and the same fault some shall be punishrd, others not so much as called in question. red superiori, red inferiori, red aequali, cuique quod suum est red; says Bernard. Be they superiors, be they inferiors, be they equals, what ever they be give them their due; encouragement to whom encouragement; punishment to whom punishment. Let justice be like the Sun, which falls equally and indifferently upon all; rich ones; poor ones; palaces, Cottages. Take order for bloody Joab's; cursing Shimeys; treacherous Absalon's; punish sin as well in great ones, as in small ones; not sparing with Moses, To hang up even the— Princes of the people before the Lord. God is no respecter of persons; no more be you. Remember that message out of Smithfield the other day. 
Pitts.   
Freely too. Let love of justice constrain you to do justice; and desire of God's glory; and desire of the public good: Not promises, gifts, rewards, gratuities. Herodotus has a dreadful story, of one Cambyses a Persian King, who finding that one Sicanus a judge, had been hired by money to pronounce a wrong sentence, (Eum excoriari jussit, & pellem ejus affigi ad sedem judicialem) he caused him to be flayed, and his skin to be nailed over the judgement seat, and there to remain for the terror of succeeding judges. If all perverters of judgement had been so served, there be many judges in England had had but little skin on their backs. Bion was wont to say: A Magistrate, when he leaves his place, should go out, non ditior, sed clarior; not more rich, but more righteous. And what is it for a judge to have lucrum in arca, & damnum in conscientia? as Austin speaks; gain in his Coffer, and loss in his Conscience? A full purse, a foul soul? 'Twill prove (like Judas his bag) his bane at last. Remember that of Job: 
Job 13.35.  Fire shall consume the Tabernacle of bribery. Never let it be said of you (as Eschanes said of Demosthenes) that you incline that way most, that brings In most. Justice is a debt you owe; scorn to be hired to pay your debts.  
Do it speedily too. Jethro was troubled, to see causes hanging from morning to evening. Surely 'twould have troubled him more to see them hanging from year to year; To see causes depending to become immortal.  
And then execute that sentence when you have passed it. And if it be to life, execute it with all the allowance of time, of mercy, of clemency, of mitigation that justice will permit. And with abundance of compassion.  
In a word, do nothing rashly, unadvisedly, inconsiderately: but every thing gravely, warily, deliberately, with abaundance of caution and circumspection.  
To help you a little, consider, 1 the person you represent in judgement: You judge, not for man; but for the Lord. The Ordinance of magistracy, it is the Ordinance of God; Rom. 13. The person who judgeth, is a person sent of God; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the Minister of God, Rom. 13.4. The person sustained by the judge, is the person of God. He is God's vicegerent, Gods delegate, God's deputy The persons and causes to be judged are God's. The man is God's; his life is God's; his estate Gods. The judgement too, If righteous and just and good, it's Gods; God will own it, approve it, defend it, reward it. Consider that. You have your commission from God; receive your office from God; derive your power and authority from God; sustain God's person; do God's work; execute God's judgement; take heed therefore what you do. Do nothing but what God would do, if he were in your room. Now would God punish the poor, and pardon the rich? would God justify the wicked, and condemn the righteous? would God pervert judgement? would God accept persons? would God receive gifts? would God be corrupted? why; no more be you. You execute God's judgement, make God your pattern in the execution of it. Follow his rule, Imitate his example. He accepts not persons, nor takes rewards (Deut. 10.17.) but without respect of persons, judges according to every man's work, 1 Pet. 1.17. The greatest potentates, and the highest Monarchs in the world, if wicked and ungodly, can no more escape the vengeance of God, than the poorest wretches that live upon the face of the earth: witness Pharaoh, Zenacherib, Nebuchadnezer, Herod, Hamon, &c. Yea, and his dearest children he corrects, as well as those that are his veriest enemies. Yea, judgement (Begins) at the house of God, 1 Pet. 4.17. and tribulation and anguish to every one that doth evil, to the Jew (First,) Rom. 2.9. God carries himself equally and indifferently to all in the execution of judgement. Do you likewise. Set up God for your pattern, your precedent; imitate God. think, would God show mercy now? would God acquit this man now? or would God condemn this man now? If not, why should I do it? It is a sweet thing, when a Magistrate lying down at night, can reflect upon the day, and say: I have done nothing this day, but what God himself would have done, if he had been in my room. That's the first reason.  
And He is with you in the judgement; That's another mighty argument, why you should take heed what you do, The Lord is with you in the judgement. 1. with you, to assist you. The burden's too heavy for you; aye, but God will put under his own shoulders; you shall be assisted by the great God. 2 With you, to protect you, defend you, safeguard you from wrongs, from hurts, from violences. Friends may frown; enemies may threaten; aye, but God is with you; and if God be with you, who can be against you? 3 With you, To behold all your proceedings. God stands in the assembly of gods. Psal. 62.1. Stands. Not sits, but stands. Stands to look this way and that way, and the other way; to hear what this man says, and what that man does. To hear who gives an I, when the nocent is to be punished: who gives a No, when the innocent is to be quitted; Therefore take heed what you do. 4 With you, To reward your integrity; punish your partiality. Remember that When ever you set foot into the place of judgement; & say as Jacob, Surely the Lord is in this place; o how dreadful is this place! The Lord is here, and he hears every word I speak; and he sees every action I do. I have, not only men to behold me; and Angels to behold me; but even God himself, he is present with me. There was a Canon made; in the Chalcedon and Ephesine council, that upon the judge's Bench, the Book of the gospel should be set up, which the Judges were to cast their eyes upon, to the end they might do every thing according to the mind of Christ. And the Ethiopians were wont to set up a chair of State in their Senate, and that to be empty; as if the God of judgement sat there as Umpire, and Moderator; whom the Senators ought to look upon in passing sentence, that they might imitate him in their judgement, to the end they might do every thing as in the sight of God, who (as the text says) is with them in the judgement. These are the Reasons in the text: You sustain the person of God; sit in the seat of God; execute the judgement of God; stand in the presence of God, Therefore take heed what you do. Execute God's judgement, as God himself would execute it.  
Nay, yet more; you must be accountable to God too. Remember that. You must one day come to your red rationem, Give an account. You must appear, before that exact, and unavoidable, and unappealable tribunal of the Judge of all the world: and he'll hear all over again; and judge the Cause; and judge the judge; judge you; and judge all. And would you give any sentence now, that should then be reversed? Would you give any sentence now, you would then be ashamed to own? Consider that. you must give account to God. Not only to God's deputy, that little God in your bosoms, Conscience; which will sentence you severely if you do amiss; but to the great God, the judge of all the World; and Jesus Christ the judge of quick and dead. God will bring to judgement every work, with every secret thing, whether it be good or evil. Take heed therefore what you do; You will never be able to give up your account with joy else.  
Again. The nature, greatness, and weightiness of the work you have to do. The easiness of miscarrying in it. The exceeding great danger if you do miscarry. All these call upon you to take heed what you do.  
1 The nature, greatness, and weightiness of the work you have to do. 1 It is God's work, and therefore requires your utmost circumspection. I have provided with all my might, says David. Why? The house is not for man, but for the Lord. 1 Chron. 29.1. 2 It is a great work. A work of the greatest and mightiest concernment, and importance, that ever did, or ever can come under your hands. 3 It's a perplex, intricate, difficult work. So many knots; many Cases so intricate; o what a Labyrinth you will be in sometimes? Your thoughts how they'll be perplexed, twisted as it were, intwin'd one within another? how you will be troubled to discover your way, to find your rule, to know what to do? 4 It is an excellent work. 5 An important work too. Your eternal salvation lies upon it. Your, and our temporal salvation also, laws, Liberties, Lives, gospel, Religion, Church, State, kingdom, all lies upon it. According as you manage your work, even so may it fare with England for aught I know. and the children that are yet unborn, will have cause, either to stand up and bless you; or to stand up and curse you.  
2 The easiness of miscarrying in the work. Take heed what you do; A thousand to one but you will miscarry else. For why? First, you are but men. God's indeed; but yet but earthen gods; Men, weak men, frail men, flesh and blood. You have the same carnal principles in your hearts, that are in the hearts of others. You have a principle of pride in you; a principle of self-love in you; a principle of base, slavish fear in you; a principle of ambition; a principle of covetousness, &c. 2 You have the same devil; and the same World to draw forth those principles too. Such temptations from Satan; such solicitations from men; such evasions in offenders to avoid justice; friends entreaty; enemies obloquy; such a world of snares; so many respects to work upon your affections; so many occasions to turn you out of the way; so many impediments to justice; This relation and that relation, kindred, acquaintance, fear, favour, hope of reward, frowns, smiles.  
If they be rich ones and great ones that offend, o they must be spared, they will sit upon my skirts else another time, they'll be even with me. And if poor ones, yet if great ones become suitors for them, o I must gratify such a great man, &c. Oh how hard it is for a judge to deal justly, uprightly, impartially! Take heed therefore what you do, You will certainly miscarry else.  
3 And if you do, Oh how dangerous it is! that's the third thing. The exceeding great danger if you do miscarry: Danger to yourselves: danger to others.  
First, to yourselves. To err in judgement; especially wittingly and willingly, Oh it is a fearful sin. Called a manifold transgression, and a mighty sin, Amos 5.12. And you are said herein, even to exceed the deeds of the wicked, Jer. 5.28. How many dreadful woes stand registered in the book of God against this sin? See Esay 5.20. &c. No sin more sharply threatened; no sin more severely punished; in persons, in Nations. It's a sin that makes you guilty of other men's sins. A man may be guilty of other men's sins; not only positively, when he consents to them, counsel them, incourages them, countenances them, and the like; but privatively also, when he indulges them, connives at them, &c. In this case, all the wickedness others do, it's You that do it; you be the murderers; and you be the Saboth-breakers, and you be the swearers; and you be the drunkard., &c. It's not they that do it, it's you that do it; it's the Court of justice that doth it. It's a sin of blood. The sin of blood, oh it's a fearful sin; & if you err in judgement, if you condemn whom God would absolve, or absolve whom God would condemn, you pull upon yourselves the guilt of blood; you take the blood that lies upon others and lay it upon your own heads. Because thou hast let go a man, whom I appointed to destruction; therefore, thy life shall go for his life, and thy people for his people, says the Lord to Ahab. 1 King. 20.42.  
2 Danger to others too; to the State, to the Kingdom. Take heed what you do; you'll endanger the whole kingdom else; involve the whole Kingdom in blood; be State murderers, Kingdome-destroyers. And whereas if you had carried yourselves religiously, piously, sincerely in your work, you might have quenched the fire of God's wrath, Psal. 146.31. you will kindle it more. And whereas had you executed judgement, you might have removed the judgements that are upon the Land; you will pull down yet heavier and sorer judgements.  
It's a dreadful place, that Amos 5. ye who turn judgement to wormwood, and leave off righteousness in the earth; (ver. 7) I know your manifold transgressions and your mighty sins; You afflict the just, you take a bribe, you turn aside the poor in the gate from their right, &c. (ver. 12.) well, and what follows? Therefore thus saith the Lord of Hosts, Wailing shall be in all streets, and in all high places they shall cry Alas, Alas; and they shall call the husbandmen to mourning, and such as are skilful in lamentation to wailing, (ver. 16.) And the day of the Lord shall be darkness, and not light, even very darkness, and no brightness in it. (ver. 20.) So Jeremiah 4. They judge not the cause of the fatherless, and the right of the needy do they not judge, (ver. 28.) well, and what follows? Shall I not visit for these things? says the Lord, shall not my soul be avenged on such a nation as this? (ver. 29.) The want of due execution of judgement, pulls down God's heaviest judgements upon a Land. Take heed therefore what you do, you will else undo the whole Kingdom. And will you be the persons that will undo England?  
Suppose God should yet disappoint all our hopes, and bring in all our fears, and fire and sword should overrun even the whole land, and the enemy should begirt our very walls, and we should hear the alarm of war in our very gates, and should see torrents of blood running down our streets, our houses burning, our wives ravishing, our children dashing in pieces, and ourselves running some of us to the tops of houses, others to the bottoms of cellars, to hide ourselves from the murderer, all in an uproar; London stretching forth her hands, and crying out to all the world, as Jerusalem once, behold and see if there be any sorrow like to my sorrow; And in the midst of these sad combustions and confusions, your consciences should step in and tell you, (as the Prophet tells those filthy priests of old, Mal. 1.9.) This hath been by your means: England may thank you for this; England might have been a Nation still, if it had not been for you; Religion, the gospel might have flourished in England still, if it had not been for you; The work of Reformation might have been carried on even to perfection, if it had not been for you. O how dreadful would this be! where's the man whose very heart within him can choose but tremble to think, lest he should be the man with whom it should be thus? Now the good Lord of heaven startle you, rouse you, awaken you! The good Lord of heaven make you serious in the business! God will be dishonoured else; his wrath provoked; against yourselves, against the Land; his people grieved; wicked men animated, encouraged, emboldened in their wicked ways. Maxima peccandi illecebra, impunitatis spes. Not a greater provocation in the world to sin, then hope of impunity. And within, your consciences they'll accuse you. And without, the complaints & sighs, & groans, and tears of the oppressed, they'll cry to Heaven against you. And the oaths, blasphemies, drunkennesses, uncleannesses, profanations of the Lord's Day, &c. which you might have suppressed, and did not, they'll cry to heaven against you. And will not all this prevail with you? Why I beseech you, by all that's dear to you; As you tender the glory of God; As you tender the safety, and security, and prosperity of this great city; yea, and of this whole Nation; As you tender the peace of your own consciences; yea, and the eternal salvation of your souls; in the bowels of Jesus Christ I beseech you, Take heed what you do.  

ANd now, my honourable Lord, give me leave I beseech you, to address myself in a few words to you. Certainly your honour would never have chosen my text for me, if you had not intended I should direct my speech to you. Truly my Lord, I have not the least jealousy or suspicion, either that you will not take heed and do it; or that you will not take heed what you do. I am confident you have studied your duty; & I am as confident you are resolved, through the mighty assistance of God's grace and spirit, to stir up yourself, even to the very utmost, to do your duty. Yet give me leave to put you in remembrance. Philip, that great King of Macedon, He knew that he was mortal, and that he must die; yet he would have his Boy knock at his Chamber door every morning, and tell him so▪ My Lord, Take heed what you do.  
1 As a man.  
2 As a Christian, let those inward and immediate actings of your soul towards God, be screwed up to a higher peg now then ever. Love God more. Delight in the Ordinances more. Prize Jesus Christ more. Be more in communion with him too; close communion, closet communion. Ply the the throne of grace. Double your files at heaven. You have more need now, then ever. If you prayed twice a day before; truly you had need pray thrice a day now. Morning, and Evening, and at noon will I call upon thee, says David. Be much in seeking God. 
Iosh. 1.8.  Much in consulting with the word too.  
And then for your outward conversation, Order that aright. See that your life be holy, harmless, righteous, religious; such as may adorn your profession; such as may put an honour, a lustre upon Religion; such whereby you may be an example of good to all, of evil to none. You are as a Beacon upon the top of a Mountain, All men's eyes are upon You.  
Thirdly, As a Master of a Family. Families in Scripture, are called Churches. Salute Aquila and Priscilla, 
Rom. 16.3, 5.  and the Church in their house. Let your Family be a little Church, in regard of frequent reading the Scriptures; Prayer morning and evening, and other the like duties and exercises of Religion performed there. My Lord (I beseech You, heed what I shall now say) Religion set up in Your Family, will bring Religion into fashion (as I may say) throughout the whole city.  
And for your servants and your officers, the charge God gives to you, do you give to them; God bids you, do you bid them, Take heed what they do. Shine the fixed stars never so oriently and resplendently; yet if the Sun and Moon, the inferior Orbs, should not give forth their light, what a dark world would it be? Be you never so courageous, so industrious, so godly, so just, so upright, yet if your Officers be false hearted, negligent, indulgent, covetous, timorous, how will every thing go to rack? It's with a corporation as with a curious clock or watch, though the spring be never so right, yet if but the least wheel, yea, but the least pin be amiss, it distempers all. Remember David's resolution this way, in that 101. psalm.  
It was the happiness of Solomon's time, that not only the Mountains (the supreme Magistrates) brought forth peace; but even the little hills too, (the inferior officers) brought forth joy unto the people. Oh that it might be the happiness of yours, my Lord!  
But lastly and chiefly as a Magistrate. In all your actions, in your whole conversation you ought to be a man of marvelous wariness and circumspection; but especially in the administration of justice, in the execution of your office, in matters of government, in point of judgement, in your judiciary proceedings; that is, when in judicial places, and in judicial affairs, hearing causes, sentencing, executing: Then, above all other times; and in those things above all other things, it highly stands you upon to take heed what you do. Countenance the good. Curb the bad. Judge the fatherless. Plead for the widow. Help poor ones. Defend weak ones. Oppose great ones, if ungodly. Cut off wicked ones. Pull the prey out of the teeth of the Lion. Break the jaws of the oppressor. Accept not persons. Take not bribes. Let the fear of the Lord be upon you. 
Job 29.14.  Put on righteousness as a chain, and judgement as a robe and diadem. What ever corruptions you see, redress them. What ever divisions, compose them. Ministers that are faithful, encourage them. Christians that walk closely with God, protect them. Rule for God. Reward for God. Punish for God. Maintain virtue. Suppress vice. Promote Religion. Bring in Reformation.  
It is the great design God hath upon the Land; improve all the wisdom of your heart, and all the power of your place to be therein serviceable and helpful to God all you can. Do this my Lord, or do what you will, what you can, you do just nothing. And as one to Antipater King of Macedonia, who being presented with a book treating of happiness, rejected it with this answer, I am not at leisure, Noli igitur regnare says he, be not King then if thou art not at leisure. My Lord, I beseech you give me leave to speak freely to you. Truly I pity you; and as well as I can, I pray for you; you have much work to do: but yet, this, this is the work; and if you be not at leisure for this, if you be not at leisure to reform the city, what do you in the place of magistracy?  
My Lord, you cannot honour the City more than by furthering a reformation. What's the honour of a city? Not Armies, and Navies, and Forts, and Bulwarks, and sumptuous buildings, and stately edifices, and silver as the dust, and gold as the stones of the street, &c. But wholesome Laws and Constitutions, and those duly executed; when the gospel is propagated, Religion countenanced, piety promoted, innocency defended, vice punished, equity preserved, and so Church & commonwealth jointly and mutually live, and love, and grow, and prosper, and God has glory from the well ordered communities of men, and men felicity in a blessed Communion with God, happy is the people that is in such a case. My Lord, do what in you lies to make US such a people. You cannot honour London more, then by reforming London.  
You cannot honour yourself more neither. This will be your everlasting honour and renown, not that you had the keys of the city committed to You; but that You provided for the safety of the city; Not that you (bore) the Sword of the city; but that you (drew) that Sword to destroy wicked doers, and to cut off all the workers of iniquity from the city. Psal. 101. ult. Not that such a year you was London's governor; but that such a year you was London's Reformer. It was not the honour of Asa, Hezekiah, Josiah, &c. that they were Kings in Israel; so was Jeroboam, and so was Ahab, and so was Manasse, &c. but that they reformed Israel; pulled down Images, cut down groves, destroyed idolatry, restored Religion to its purity, made the Church pious, the commonwealth prosperuos. Do it therefore my Lord. 'Twill be your Renown throughout all generations. And when others, that stand like ciphers in their places, and have a name only to be Agents in this great transaction, shall be forgotten; the children that are yet unborn, shall rise up and call you blessed; and this shall be your happy memorial, that you was, The repairer of the breaches, the restorer of the paths to dwell in.  
You cannot profit London more neither. 
1 Tim. 4.8.  godliness, it is profitable to all things. Entitles persons, and so places too, to all the promises, of protection, provision, preservation, &c.  
You cannot fafeguard it more neither. Religion, Reformation, it's corporis politici neruus, the Sinews of a commonwealth, and so the sinews of a City. And what glorious things are spoken of such a city in the Word of God? That God will create upon every dwelling in it, a pillar of a cloud by day, and a pillar of fire by night, Esay, 4.5. alluding to that, Exod. 13. That the Lord will make it a defenced City, Iron pillars, brazen walls, and that against the whole land, against the Kings (men of power) Against the Priests (men of parts) Against the people (Heady, tumultuous, violent,) Jer. 1.18. yea, walls of fire, Zach. 2.5. I will be to it a wall of Fire, saith the Lord. 
Zach. 2.5.  If of brass only, possibly some might break through it, or climb over it; but of Fire, therefore no approach. He alludes to the custom of Travellers, in those Eastern Countries, who when they pitched their tents at night, were wont to make fires about them, to scare away Lions, Bears, Wolves, Foxes, &c. Enemies that for strength are Lions, for fierceness Bears, for cruelty Wolves, for subtlety Foxes, God will be a wall of fire to scare away these. Nay, yet more, walls of salvation, Esay 26.1. In that day (that is, In the day of Jerusalem's restauration and reformation, as in the former Chapter) In that day, shall this song be sung: we have a strong city, why? Salvation will God appoint for walls and Bulwarks. Nay, yet more; Its place of defence shall be the munitions of rocks; Bread shall be given it; and its waters shall be sure, Esay 33.16. A city besieged, though it have walls of brass; yea, walls of fire; yet possibly it may be starved, and so forced to yield that way; But if besides these fortifications without, It has also all things for life growing within itself, Springs of water, fields of corn, Pastures for cattle, &c. and so is not subject to want by reason of its dependence upon foreign supplies, how safe were such a city, and how impregnable, and unconquerable? Why and so safe, so impregnable, so unconquerable should this city be, were it a reformed city.  
As Persia, the Captive Virgin, said of Athens, being asked, if it were not a goodly strong fenced city. Truly 'tis, saith she, were but the inhabitants well mannered. Si incolaebenè morati, pulchrè munitam arbitror. My Lord, what an impregnable, how mightily fenced, and fortified were London, (si incolae benè morati) were but the Londoners pious, religious, well ordered, well governed, reformed?  
My Lord, two or three things I desire to mind you of. what swarms of poor, lame, maimed, wounded soldiers lie up and down the streets, crying to every one that goes by, one halfpenny for God's sake, and no man turns back to give a halfpenny! what a dishonour is this to London? and to them what a discouragement? My Lord! they have ventured their lives for us, I beseech you let some course be taken, that they may have a livelihood amongst us.  
And oh the many poor, sad, desolate, widows; and the many fatherless children, that this war hath made! My Lord, should you come into a family, and there see the mother sighing; and the children standing about her weeping, and crying bread, bread; and she has no bread, unless it be the bread of tears; if you look into her cupboard, there's no bread there; if you look into her purse, there's no money there, to buy bread; if you look into her shop, there's no trading there to fetch in money; no employment; no work that she either has, or knows where to have; would not this be a sad spectacle, my Lord? would it not make your bowels earn? God knows there are many such families in this city at this day; I beseech you let them be thought upon. 'Twas Jobs comfort in his distress, that he had relieved the fatherless, and made the widow's heart sing for joy, Job 39.13.  
And oh the throngs of beggars that wander up and down the streets! we can scarce crowd in at our Church doors for them. Never had any kingdom better laws in that respect, I beseech you take care that they be executed. Why should there be a beggar in London? There was none in Israel. 
Deut 1● 4  Those that are able to work, let them work; or let them starve. Those that are not (throughage, or lameness, or blindness, or the like) let them be provided for.  
Were all the penal Statutes executed upon Drunkards, Swearers, Sabbath-breakers, common gamesters. &c. Of every one, that without reasonable cause, travels upon the Lord's Day, ten shillings. Of every one that carries any burden, or does any worldly work upon the Lord's Day, five shillings. Of every one that's present at any sport or pastime on that day, if above the age of fourteen years, five shillings; if under the age of fourteen years, twelve pence. Of every one that profanely swears, or curses, for every time he does so, twelve pence. Of every one that's found tippling in an Alehouse in the town where he dwells, three shillings four pence; and of the Alehouse-keeper for suffering him so to do, ten shillings. Of every one that's drunk, for every time he is so, five shillings. Of every Constable that neglects his duty herein, forty shillings. Of every one that keeps a common house or place for bowling, tennis, dicing, carding, or the like, forty shillings for every day. Of every one using and haunting any such house or place, and there playing, six shillings eight pence. My Lord, were all these, and many other the like penal Statutes put in execution; (besides the restraining of these God-provoking, Land-devouring, Soul-damning abominations) what plentiful provision would there be for the poor?  
Look into the prisons too, my Lord. Oh the world of wickedness that is there! They are very Nurseries of all ungodliness. Men that once come there, they learn more villainy there, in one week, than ever they learned before in all their days. Especially now. Never such a serpentine generation there; such a viperous brood. Why, what do you mean to nourish them in your bosoms; unless you mean they shall dig out your bowels? Men that have so often sought, some by secret conspiracies; others by open hostilities, to take away all your lives. Your lives! A●, & that that's dearer (or at least should be dearer) to you ten thousand times then your lives, The gospel, Religion; Judge if they are worthy for one moment to enjoy their lives; much less to enjoy what they do enjoy, their pots, their pipes, their whores, their games, their sports, their pastimes, people of all sorts so freely resorting to them, &c. Are ours so used, when they fall into their hands? My Lord those that deserve restraint, let imprisonment be a restraint indeed to them; and those that deserve to die, let them die; hang them up before the Lord as the Gibeonites did Saul's sons, 2 Sam. 21.6. 'Twould be as acceptable a sacrifice to God as that was; and as pleasing a spectacle to all God's people.  
And one thing there is, which if you would do (my Lord) would stand upon Record to your perpetual honour; and I beseech you let me beg it at your hands. That (if possible) you would think of some way, whereby in every prison of the city, an able, godly, faithful Minister may be maintained to teach them and instruct them. It's lamentable to consider, that in such a place as this, so famous for so many excellent works of charity to the bodies of men, the souls of men should be so neglected.  
Look into Taverns, and inns, and Alehouses, and Gaming-houses too my Lord. Oh the abuses and disorders that are there; what drunkenness, what swearing, what whoring, what neglect of callings, of families, &c.  
Look into the Forts too; and into the Courts of guard. Were some appointed to take the forfeiture of every oath that is sworn there; there would not be so many oaths swore there in a month, as are now in a day.  
Look into the Exchange too. Scarce any difference to be seen there betwixt the Lord's Day, and other days; such resort of people thither, to walk, to talk, to tell news, to hear news, &c.  
And then for the Lord's Day, I confess something has been done of late for the better observation of the Lord's Day; An Ordnance has been passed; But what's an Ordnance without execution? Execution in policy, it's like elocution in oratory, It's primum, secundum, tertium, the prime, the main, the all in all; the very life of the Law indeed. And therefore Aristotle calls the Magistrate {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, A living Law.  
Now the Lord help you! you have more work to do than I can speak; And Oh that you could even exuere hominem, & endure Angelum; Even cease to be a man, and become a very angel! The Lord make my Lord wise, as an angel of God  
This consider my Lord; what ever sin is in your power to restrain; if you do not restrain it, you commit it. What ever good is in your power to advance; if you do not advance it, you hinder it.  
This consider too (my Lord) you must be accountable. Give an account of thy stewardship●, Luke 16.2. and what do you know, but that the Stewardship of your office, and the Stewardship of your life may end together. Take heed therefore now what you do; lest then you cry out (with him) what shall I do? It's but a year my Lord; your time is but short; take heed what you do in this little inch of time; lest you cry out to eternity, what shall I do? I have said ye are gods; But ye shall die like men, Psal. 82.6, 7. Gods; But mortal gods. You must die my Lord. That gold chain, and that scarlet robe, and that magnificent attendance, you must lay it all aside, and stand naked before the Judge of the whole World, and hold up your hand at that last and great tribunal, and be accountable what you have done, how you have lived, how you have laid out your talon, how you have improved that power and authority and dignity God has put into your hands. My Lord, I beseech you let it be your care (It shall be our prayer) that you may give up your account in that day with joy, and not with grief.  
And then, this consider too my Lord; you have such advantages in this work, as never man had before you.  
Such a Parliament, so godly, so wise, so faithful, so united together in their desires and endeavours for a Reformation; spending their time, and state, and strength, and spirits, and all for the common good. My Lord, what can this honourable city suggest to them, wherein they might be helpful to you in furthering a Reformation, which they would not as greedily embrace, as you can suggest?  
Such a ministry too. What course could you put them upon, wherein they might be serviceable to you, in furthering and forwarding a Reformation, which they would not take? Do but you tell them what you would have set up, that might set up Christ, and they will pray it up, preach it up, put to their heads, their hearts, their hands, all they are, or have, or can, even to the utmost to lift it up.  
Such a mighty spirit of prayer in the hearts of God's people too. It's admirable to see how the spirits of God's people are drawn out in this service every where. God was never so assaulted. The rest of the almighty was never so broken. As he said of that day wherein the Sun stood still in Gibeon, 
Iosh. 10.14  and the Moon in the Valley of Aialon, Never such a day as that before it, nor ever should be again after it: The same may I say of this city in this respect; There was never such a day in this city, nor do I verily believe will there ever be again, such a day of prayer. A mighty encouragement. You are backed with such a mighty gale of prayer, as never any Magistrate in this city was.  
The ice is already broken too. The work begun. Aye, and carried on a great way too. What Monsters had your Predecessors to grapple with? what a mighty spirit of antipathy against a Reformation? what stratagems? what plots? what desperate designs? what insurrections? what tumults? All was in an uproar; and we were upon the very brink of ruin every day. This is all now hushed, and quashed in a gracious measure. The Cause was then more doubtful; the malignant's here in the city more powerful, higher in their hopes too; how did they applaud themselves, rejoicing and triumphing as those that put off the harness after victory? How did Rome triumph? & how did the Romish faction here in England triumph? It's otherwise now. God hath taken off their chariot wheels (as I may say) and though they drive still, yet blessed be God, they drive but heavily. And what herds and droves of vicious, scandalous, superstitious Ministers were then in the City, what a deal of unsavoury salt? That's now cast upon the dunghill. And what swarms of Atheists, Papists, profane persons, that are now gone? and what a deal of do about a Service-Book, and about a ceremony, and about superstitious pictures, & c? Our Worthies in Parliament were at a stand, knew not what to do; every one was at his wit's end, knew not what course to take.  
The beginnings of reformation evermore meet with the greatest difficulties, and with the strongest and mightiest obstructions and oppositions. Israel's greatest strait was at the red sea. Indeed, when they were in the wilderness, there they met with difficulties; full of wants, wanted bread, wanted water, and (which was worse) wanted faith, wanted patience, and they'll back again into Egypt, and 'twas better with them in Egypt, &c. Enemies came out against them too, fighting enemies, ploting enemies, conjuring enemies. Full of straits they were in the wilderness; But their greatest strait was at the red sea. Blessed be God, we are got through the red sea, we are in the wilderness; yea we are (we hope) upon the very borders of Canaan; and who knows my Lord, who can tell, but that even You may be the Joshua, that may bring us into the very possession of that good land? However, flag not in your attempts; let your aims be high. Do what you can. Let no such (But) stand upon your name, as we find standing upon the names of some of the Kings of Israel, who yet were good men too; They did this, and they did that, they did thus and thus (But) But the high places were not taken away; 
1 King. 15.14.  There was an imperfection in their reformation.   

A Word or two to the people now, and I have done. And first, Is this so? Are Judges and Magistrates above all men in the world, to be so wary and circumspect? Who wonders then to see Saul running away, 
1 Sam. 1●. 22.  and hiding himself among the stuff, when he should be anointed King? To see wise, and grave, and conscientious men, that understand the weight and charge of magistracy, willing to wave it? unless they see a divine suffrage, a vote from heaven, a clear hand of providence calling them out unto it. Oh that I were made Judge (says one) and that every man that hath any suit or cause might come to me! But who was it that said so? It was Absolom, a heady, rash, inconsiderate young man, a wicked man, a Tyrant, a Traitor. Others, they cry out as 
2 Cor. 2.16  Paul, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, who is sufficient for these things? It's true, there's honour in it; but withal there's burden in it too. And a burden (humeris vel Angelicis formidandum, as Bernrrd says of the ministry) too heavy for the shoulders of the very Angels.  

Use 3.  again. Is this so? Had Magistrates above all men under heaven need to be men of such marvellous wariness and circumspection? Oh then pity them Christians, pity them.  
Pray for them too. Good people, for God sakes, let me beg your prayers this day, for them whom God hath set over you in the place of magistracy. There are divers and sundry virtues and graces required in Magistrates, Beg them of God for them. As  
First, beg wisdom and understanding for them. 
2 King. 3.9  Understanding in the law of God; understanding in the positive Laws of the kingdom; that they may be able to discern betwixt good and evil; betwixt right and wrong. How shall they be able to determine according to Law, if they do not understand the Law?  
Secondly, beg valour, courage, fortitude, magnanimity. Magistrates should be men of courage; and further than God makes them so, they cannot be so.  
Thirdly, humility too. That their hearts be not lifted up above their brethren. That they be not proud, haughty, &c. but may behave themselves in a sweet, lowly, loving way to all.  
Fourtly, The true fear of God too. 'Twill restrain them from all evil; constrain them to all good. Therefore Let the fear of the Lord be upon you, saith Jehosaphat. That they may not only know what is just, and execute what they know to be just; but that there may be integrity in their executions.  
3 Help them. Put to your own shoulders. The burden is great. One man is not able to bear it alone. Put we under our own shoulders therefore, and help we in our proportion every one of us. Moses was the wisest Magistrate one of them that ever was; yet notable to bear the burden of the people alone; therefore he chooses 70 Assistants, or 70 subordinate Rulers and Magistrates that should bear the burden with him; He called them in partem solicitudinis. His ease required it. The people's necessity required it. And so God ordered it. Numbr 11.17. And such are you the right worshipful Aldermen of this city, in your several Wards. You the Deputies also. You the common-council men also. At least you should be such, you ought to be such; Assistants, namely, to the supreme Magistrate. Be so therefore. Concur as Assistants. Oh help, help all you can to to find out offences; To inform; to reform. See you do it. 
1 Tim. 5.21.  I beseech you heed what I say: see you do it. I I charge you before God, and the Lord Jesus Christ, and the elect Angels, as you will answer your neglect in that last and great day; see you do it. If not (Bear with me I beseech you, I must speak it; I cannot approve myself to God, and to mine own conscience unless I speak it) I call heaven and earth to witness against you this day, that all the sins that shall be committed in London, from this very day, caused by your negligence, connivance, indulgence, they are your sins; you are the Drunkards of London, you are the Swearers of London, you are the Sabbath-breakers of London, &c. Help therefore I beseech you, and assist what you can.  
And so let us All; even every one of us in our several stations and proportions. Oh that we would do so! Oh that the hand of God might be to give us one heart! 
2 Chron. 30 12.  as 'tis said of Judah, in Hezekiah's time. That there might be a concurrence, a confluence of desires, of endeavours! That we would, even All of us be active, vigorously active this way! That so all of us in our places, as so many rivulets, contributing our strength to the public current, 
Amos 5.24  judgement might run down as waters, and righteousness as a mighty stream, and know no stop nor resistance!    

Errata.  
PAge 1. for 2 Cor. 19 r. 2 Chron. 19 p. 3. l. 2. f. percipitant r. precipitant. p. 7. l. 7. f. Reges, r. Regis, p. 8. l. 21. f. omnicient, r. omniscient, p. 8 l. 20. f. language. r. languages. p. 14. l. 12. f. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, p. 16. l. 30. f. nimus, r. nimis, p. 20. l. 25. f. mortal, r. immortal, p. 26. l. 2. f. drunkard, r. drunkards.