The Excellency of Primitive Government: IN A SERMON PREACHED At GVILD-HALL CHAPEL AT THE Election of this present LORD MAYOR.  
By HENRY BAGSHAW, D. D. Chaplain to the Lord Archbishop of YORK, and Rector of St. botolph's Bishopsgate.  
Waterman Mayor.  
Octobr. 26. Die. 1672. Annoque CAROLI Secundi Angliae Vigesimo quarto.  
It is Ordered by this Court that Dr. Bagshaw be desired to Print his Sermon which he Preached before the Lord Mayor, and Aldermen, at Guild-Hall-Chappel, on Michaelmas-Day last, at the Election of Sir ROBERT HANSON to be Lord Mayor for the Year ensuing.  
Wagstaffe.  
LONDON, Printed by W. Godbid, for Joseph Nevil at the Greyhound 〈◊〉 St. Pauls-Church-Yard, and Moses Pitt at the 〈◊〉 Hart in Little-Britain, MDCLXXIII.   

To the Right Honourable Sir ROBERT HANSON LORD MAYOR of the City of LONDON: AND THE Honourable Court of ALDERMEN.  
RIGHT HONOURABLE,  
I Have published this ensuing Discourse in obedience to the Order I received from You. I know I deliver not here my own sense, but that You all jointly concur in this Testimony, that nothing is so safe as an old Pattern in Rule, nothing so Honourable, as the Name of Righteousness to crown it. Should novelty of Manners and of Discipline get in, States grow lose and unbound: Should Power be reckoned for true Glory, they quickly become Barbarous; but when Primitive Practice gives the Form, and Religion the Character, than Government appears in all its Strength and Beauty. This is the Subject I speak to: Yet notwithstanding the truth of it, I may reasonably expect the Censures of corrupt men, who have all the levity of Judgement in devising new Models, and the Vanity of Passion in courting a Great Name: The one serving to unsettle the Subject, and the other to terrify. But I hope an Ancient and Christian City, as this is, will pursue Ancient Examples as their best Guide, and the Fame of Piety as their Noblest reward. That You may Flourish in both is the Earnest Prayer of  
Your Honour's most Humble Servant, HENRY BAGSHAW.   

THE EXCELLENCY OF PRIMITIVE GOVERNMENT.  ISAIAH 1.26. 
And I will restore thy Judges, as at the first, and thy Counselors, as at the beginning; afterwards thou shalt be called the City of Righteousness, the Faithful City.  
IN the foregoing Verse of this Chapter God declares the Mercy he designed the City Jerusalem; which was to sit over it, like a tryer or purifier of Metals, that cleanseth away all the dross and corrupt mixtures of their Body. The Fire that should do this upon the Jews, was the Fire of Affliction, which naturally is not useful to the Patient, as having nothing else in it but consuming qualities; but God would overrule them by his Power to reform. After he had sufficiently chastened his people, the fruit of that Work should be a Universal change: No more of Tin or Hypocritical Wickedness in the Land, but Silver refined, i. e. a heart pure and upright in its Religion. Thus God makes his Judgements serviceable to his Church; and the same Rod, that caused the Wound, to flourish again with blossoms for its healing. But because a Kingdom cannot be long settled in a Religious Course without good Magistrates set over it, who may bind Subjects both by Authority and example; God provides here Governors in my Text to complete the blessing he promises; which would be otherwise imperfect, and by consequence the Fame of a Reformation very small, were not such powerful Instruments employed. These are the right Nursing-fathers' that breed up a Church, and the noblest Heralds to proclaim it to the World. And I will restore thy Judges as at the first, etc.—  
I shall not now inquire into the time when this Promise of Gods was fulfilled; whether presently after the Babylonish captivity, under Zerubbabel, Ezra and Nebemiah; or rather in the days of the Gospel, when pious rulers did praeside in the Church; but consider the Words barely in themselves, and so they afford as these Observables: 

1. That the Gift of Magistracy is from God.  
2. That a People is highly blessed with that Gift, when Magistrates are restored by him according to a Primitive Pattern— Judges as at the first, and Counsellors as at the beginning.  
3. That the Natural Issue of a Government thus qualified, is the Reputation of Uprightness and truth in all the Members— Afterwards thou shalt be called the City of righteousness, the faithful City.    
I. That the Gift of Magistracy is from God.  
There are indeed Powers, that set up themselves, mock Judges that sergeant a Law, but the true order of Government is immediately to be fetched from God's Institution. The first have no other right than what Sin and Satan has; the one being permitted to infect, and the other to vex the World: but the latter peculiarly bears his sovereign character. Therefore to him the Apostle refers all the original of worldly rule; 
Rom. 13.1.  and though the Kind's of it in States may be determined by men, yet the thing itself is of a Divine Establishment. That which leads men to join in Societies, and appoint Governors, as the links to hold them together, is the very instinct of Nature's Law, which dictates to us all the necessary ways, that conduce to the Peace and Interest of one another. Should we now search for the Author of this Instinct, we shall find it to be none else but God himself, who has engraved this notion in every man's Soul, whence we ought to conclude, that it is he who works in our Appointment.  
How common that stamp and impression is, may be easily evinced from the Practices of the World; who as they are generally inclined to enter into fellowship, so do they as generally agree in the manner of their Union; and that is by setting up some Coercive Power, to restrain the wildness of living, which an uncontrolled freedom would certainly lead them to.  
We can all presently conclude that a State of absolute Liberty is a State of War, and Unsettlement; every one then providing for himself, and striving to maintain his own Interest to the Prejudice of others; which being a Life of wrong and Violence, is utterly repugnant to the happiness of our Being's. And this we all find out by the force of Natural Discourse: Which light God being the Author of, when we set Magistrates over us for the remedying of those evils, we are not so rightly said to make, as to discover that Order he has proposed. In that Universal Judgement we have of its Use, God is the giver of the Sentence; and we ought to refer it to so Universal a Cause.  
Besides this that I have said, the very Good we reap from Magistracy, does sufficiently show its Original, and that the Institution of it springs from such a God, that tenderly regards our Wellbeing. Here the Concern of Providence is made known, in thus blessing Mankind, and fixing their Condition: which might be otherwise questioned, should it extend to other Creatures below, in setting a rule to their operations, and leave the noblest without Principles implanted in him for establishing his Peace. But by the benefit of Dominion (which redounds to us all) we trace the goodness of the Most High: In that Copy we see lively representations of Himself, and express characters of his Mercy. Do we not all allow it to be his Work, when we see contrary Principles unite, and harmoniously agree to the Production of things? In the same manner ought we to acknowledge his Hand, when we consider how the contentious natures of men are so far reconciled, as to beget Order in the World. Behold here the glorious Marks of a Benefactor! who seems to create us anew by conforming us to rule, and gives to each all the goods of Mankind by settling a mutual enjoyment. What can more express him in his Power (and that Power mercifully exercised) then humane Government? For by this the state of things is repaired, and the very spirits of men at once awed and bettered, which are the Proper effects of Divinity.  
It is a true Title given to Magistrates in the Psalmist, 
Psal. 8●● 6.  where God is introduced speaking to them after the delivery of their Commission, I have said ye are Gods; for while they are in that station they cease to be common Men, and share in the Authority of their Sovereign; whereby both they are taught to act like Gods, and Subjects to revere them. Should Magistrates omit Works of Justice and Mercy, (which justify that high name) they are no more Gods, but Idols; nay, the worst sort of Idols, that being made to represent, do yet foully reproach Divine Power: On the other side should People resist, libel, or abuse them, and so strive to deface the marks of their Greatness, they strike at the Majesty of the Supreme. We may all learn Duty, from considering that God is the Founder of humane Government; and therefore the ends of that Foundation ought to be answered by a right Influence of the Head, and a due obedience in the parts governed. Thus much for the First Observable.  
II. That a People is highly blessed with that Gift, when Magistrates are restored by him according to a Primitive Pattern— Judges as at the first, and Counselors as at the beginning.  
As the Truth of Religion is to be found out by examining what was delivered at the beginning; so is the Excellency of Government by the same method to be shown. Errors in Faith and defects in Politics, may be both charged with Novelty; for though they may bear a long Date in the World, yet there is a degenerating in both from first Principles. Such is the corruption of Man's Nature, that by degrees it spoils his private belief and his public practice. There is now adays another Spirit in the World, than what our Forefathers were guided by; all our Models are corrupt because our ends are so, whereas the purity of Government was at first retained. There the Spring ran clear, and had a wholesomeness in its current; which was afterwards lost by being conveyed in a foul channel. Therefore we ought to ask after the old paths, and inquire for the ancient ways to walk in, that so the blessing of Magistracy may the more appear. And this will be cleared by considering 

1. The Persons that of old did govern.  
2. The Rule they followed.    
1 The Persons that of old did govern.  
When God formed a Republic amongst the Jews (where he himself did immediately rule) a Moses, a Joshuah were his Substitutes; and a Sanhedrim of Elders with like gifts to assist them. The Spirit (wherewith they were filled) was a Spirit of Wisdom to direct, and of Courage to execute; the Fire that inflamed them was a Zeal for Justice; and the Principle of their acting, a Religious Fear. These were the Graces they then excelled in; God taking special care that a Frame of his own erecting should have suitable Ministers to keep it. Compare Jethroes counsel to Moses (Ex. 18.) with that choice of persons God afterwards approved; and you will find a right speculation surely ratified by Examples. That vile separation, which Politicians have made betwixt Profit and Honesty was not then known; nor a public Spirit counted a Paradox. With them Duty and Interest were the same; Truth set up there for Art of Governing, and Conscience for the Counsellor. Whatever actions they entered upon, as they were duly weighed, so they were virtuously pursued; so that the Government of the Subject in their Days, seemed to be like that of the Creatures in Paradise, where, He that was vested in the Dominion, manifested the highest and most difficult kind of Innocence, namely Integrity of Power.  
If we consult the ancient Histories of the Heathens concerning the rise of their famous Cities, such were Sparta, Athens, and Rome; we may perhaps find an appearance of some gifts in the first Rulers of them, viz. a show of Wisdom and Courage in their proceed: though (if we narrowly sift the nature of those Qualities) they really missed of them; all their wisdom being lodged in the Head of a Serpent that deceives, and their courage in the Heart of a Lion that devours. But as for a Religious Fear, this was utterly banished from their minds, whence a Conscience of Duty being laid aside, a Zeal too for Justice was extinguished. Therefore they are upon no account a pattern to a Christian State; since whatever seemed glorious in their acts, it was but a faint resemblance of good, a colour to disguise a rotten foundation. But from the Jewish Model we may collect all that is fit for us to imitate, wherein those Virtues met, that might either adorn or support the Fabric. I have hinted here but Four they were endued with; to which all other governing Qualities may be reduced; and without which it is impossible to make a perfect Guide. Let a Magistrate lack Wisdom in his Rule, and he looks contemptibly; as Samson did to the Philistims, when he laid hold upon the Pillars without Eyes; let him want Courage, and he looks weakly; as Government does in Picture, where the Sword is born in vain; but take once from him the two latter, a Godly Fear and a Zeal for Justice, than the very Life of his Work, and the Soul of his Office is gone.  
Now to reckon up the Follies that abound amongst Men by reason of the Folly, Cowardice, Irreligion, and Injustice of Superiors, is but to repeat old remarks, sadly confirmed to us by the falls and ruins of many Cities. And the wonder at this is easily removed; for where evil accidents are not foreseen, nor for want of Spirit prevented; where Conscience does not bind, nor distributive Justice prevail, there all the Seeds of Weakness are sown, which naturally tends to dissolution. God, who knew well the faults of such a Ministry, culled and picked out at the first right Judges in the State, that so the Settlement of his People might be secured; which is a Lesson to other States (when allowed by their Prince the choice of their Magistrate) to do likewise.  
2. The Rule they followed. And that was the Statutes and Ordinances of the Most High. Moses gives this account of himself, Exod. 18.6. When the people have a matter they come unto me; and I judge between one and another, and I make them to know the Statutes of God and his Laws. And it was Gods special command to Joshuah, 1 Josh. 8. The Book of the Law shall not departed out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe the Statutes of God and his Laws.  
It is true, the Judicial Law God gave the Jews in order to their Government does not now bind Christians; it being appointed by him no longer to last, than their State did, to which those Constitutions were attempered; but with that State their Laws were dissolved, and as at the rending of the Veil of the Temple their Ceremonies had a period, so had their Judgements too at the destruction of their City. Those Rules they generally received for determining their matters of Right and Property were merely positive; and being so, could oblige only those to whom they were made; whence they ceasing to be a People, the Force of their Policy likewise failed; nor could any Ordinance of theirs extend to the World, but by another passport of Commendation, which equity might give it. Therefore Christian States have constantly assumed the liberty of governing the Subject their own way, according to the difference of persons, places, and times; and by reason of the variety of Circumstances which attend every action, have framed to themselves several Methods of ending their Controversies.  
However Magistrates still ought to have Scripture for their Guide as well as the Jews had, though not in such particular cases; and from their example are they instructed to have recourse to the rule, which is so beneficial to its followers. And the advantages a Governor reaps by it are these Two: 

1. In that he learns thence the whole compass of his Duty.  
2. He is thereby prepared to execute it from a right Principle.    
1. In that he learns thence the whole compass of his Duty. Man's Law is very narrow, but Gods is exceeding broad; for it meets with all sinful enormities. Nothing there escapes that deserves punishment, nor is left out that may plead a reward. All kind of Sin, and all kind of Virtue is there revealed, which the Tables and Books of the old Heathens (put all together) do but lamely discover to us: and the ground of that imperfection of theirs is plain, because Reason itself was weak and dim-sighted, when it dictated to them those Rules; whence their Government miserably failed in those two great Hinges, upon which it turned, the Service of God and their Neighbour. Should any doubt of this Truth, let him survey all their Laws for Divine Worship; and he will find them to be (like their Idols and Sacrifices) gross and impure; let him examine their Civil constitutions, and he will discover the poor Fetters and Chains, which Justice was bound in; Mercy having no Votaries, though a Temple to her were Consecrated.  
But from God's Law a Magistrate knows all that perfectly belongs to his work; how in regard of that God, he is obliged to vindicate the Unity of his Essence by a singleness of Worship, the Majesty of his Name with the Reverence of an Oath, and the Holiness of his Sabbaths with a distinction of Duty; in regard of Man he is bound to prop up the Authority of his Prince, to suppress Lust, Lying, Fraud, Extortion; and all manner of Injustice in a People. Neither is he only taught thence to root out evil from amongst Men, but to be their Minister for good: to put on Righteousness as a robe, and Judgement as a Diadem; to lead the blind and support the lame; i. e. to assist Weak ones in their Just Causes, that would be otherwise overborne. In a word, to mix Mercy with his Justice in all his management of affairs. For the end of Government (which this Rule leads us to) is not Wrong nor Violence, but Protection.  
2. He is thereby prepared to execute it from a right Principle.  
The old Judges and Counselors by consulting God's Law had Religion instilled into their Souls; which most powerfully works where it comes. Honour may ennoble a Magistrates Acts, and like a blazing Light, give a Lustre to his Station; but Religion (that burns inward) reforms his Will and Affections in doing them. This directs him not only to the World's Eye, but has a quickening Virtue in secret, spurring him up to works of Justice and Mercy, when no outward consideration can move him to them; so that he is always ready in his Office, which is timed by others to renown. Those plausible seasons many make choice of for Judging their Brethren, show they love not to be Magistrates, but to be known; whereas a Religious Superior takes in any time for his Exercise, as he does all kind of Persons for his Cognizance. With him nothing is of force to divert him from, nor to bias him in the Employment. Every where his Government extends; for that Conscience, which rules in him (being an Universal Principle) will be sure to evidence itself in its Effects. For this cause Wisdom is brought in by Solomon emphatically delivering this Truth, Prov. 8.20. I lead in the way of Righteousness, in the midst of the paths of Judgement: which imports this, that Religion and Justice are naturally united, and altogether inseparable in their union; none being just, but out of a religious principle; as none are religious, but by a proof of just do. Great cause then is there for studying the Rule, wherein the Truth of Religion is contained.  
You see what Fruits that Study is Crowned with, and how Magistrates at first abounded in them. Would you be eminent in your Places, and give your Fame a wide Country to travel in? Let the Virtues of Antiquity be transcribed. I know the world is generally apt to cry up Antiquity; but what does it there chief propound for its imitation, except the Habits and Garbs, or rather the Errors and Faults of it? which is like the madness of that Pilgrim, who pays his Devotion to an old Monument, not for the Famous acts it represents, but for the Rubbish that lies there. Now those that rightly follow the Ancients, do doubly honour the State they live in; for they bring upon the stage their Forefathers Glory and their own. I proceed now to the last head of my Discourse; which is this,  
3. That the Natural Issue of a Government thus qualified is the Reputation of Uprightness, and Truth in all the Members— Afterwards thou shalt be called the City of Righteousness, the Faithful City.  
These two words, Righteous and Faithful comprehend in them all the Duties of both Tables; for they imply Faithfulness to God, and Righteousness towards men; so that when a City is Dignified with them, it has all the Praise that Religion may challenge.  
In the management of this Point I shall do two things.  

1. Show the Virtue of Good Magistrates in deriving the fame of religion to that City where they are planted.  
2. Discover the Nobleness of that Character to be called the Righteous and Faithful City.   
I. Show the Virtue of Good Magistrates, etc.— What Influence the Natural head has upon the body in deriving to all parts thereof sense and motion, that the Civil has upon its members: The good spirits, that are conveyed thence, give a vigour to the whole. One great reason why Christ's doctrine was so low at the first publishing of it to the world, was because the Rulers believed not in him; whence the Vulgar were taught to despise it; who slavishly depend upon their Ruler's Sense, and bind to the same Chair a Religious Faith and a Civil Obedience. It is true, Religion has powerful charms of its own to persuade; but though the Principles of it be lovely and beauteous in themselves, yet they need a setting off by an eminent Example. The Multitude inquires not into the nature of the Coin, but what is the Prince's Superscription; it regards not the Intrinsic Worth of a Jewel, but the Nobleness of the Hand that wears it. Should that be wanting, all the Rays it casts, are dimn; and Night seems to cover its Brightness. Now whenever Rulers embrace the Faith, they lay all their Ensigns of Dignity upon it; they set it with Joseph in the Royal Chariot, whereby it is commended to a People. With that sight, their Curiosity is raised to examine the Grounds; but without much search, they yield to the Motives, because Piety strikes them with a double Light, and so takes off all pretence of resistance.  
Thus the Manners of Inferiors are formed; and the general Art of Subjects Living in the world, is (what Aristotle defines Poesy to be) an Art of Imitation; where something without is figured to them to follow. And you all know the great Object, proposed to every one's observation, is the Chief Magistrate; who by reason of the Eminency of his Place, and the Honourable Stamp that is put on him, commands every one's regard; whence they readily copy out the Goodness of his Actions. If Men be not inwardly altered or changed, yet to appearance they will be so; for the Sword that he has, takes an Edge from his Life; and it is an Edge of that Sharpness, that it will surely prevail to cut off Scandal, though it cannot kill Hypocrisy. The Stench of the Carcase will be certainly removed, though the Whited Sepulchre continue.  
It is the nature of Virtue, to check and awe the Spirits of those, that are most viciously inclined; but than it effectually pierces when it comes armed with Authority to govern them. That inward reverence it naturally creates, proves now a Law to men's passions; and curbs the effects of them with the Sceptre of Rule. Who can choose under such a State, but seek the Fame of Welldoing, when both Reason and Fear join their forces to bind him? It were easy for me to produce instances in those Godly Magistrates of the Jewish Church; from whom the Church gained a Name, and Religion a Power to oblige. Then was the Temple itself judged Sacred, and every Sacrifice had its value; then the whole Service of God flourished, because the Magistrate upheld it with his Devotion. Such is the Force of a Lawgiver, when he makes those Laws, he enjoins, as so many Axioms proceeding out of his own deeds.  
But on the contrary, a wicked Governor brands his Seat with Infamy, letting lose by his example the Vices of other Men: which, gathering their strength from Natural corruption, are hardly stopped; but then they easily flow forth, when they can borrow from Dignity a colour for Shame. We read Eli's Sons for miscarriages in the Priesthood made the People to abhor the Offering of the Lord, 1 Sam. 2.17. Certainly no less do Governors in their station vilify God's Worship, when profaneness by their practice is indulged. For stains, in the Robe, seem Graces to sinners; and Vice loses with them the deformity of its shape, when it takes Greatness to  it. Therefore you are bound both now and at all times to be heedful in your choice, where the credit of Religion is concerned. I proceed to discover;  
II. The Nobleness of that Character to be called the Righteous and Faithful City—  
All sorts of People in the world are ambitious of a Name, as a refreshing Shadow, which adds to the Pleasure of their beings; but most are ignorant wherein the excellency of it consists. Some place it in greatness of Wealth, others in power of Arms, a third in the force of Eloquence, that commands both; but the bright name of Religion is utterly razed out by them, as if it were fit to be fixed upon the Walls of a Cloister, than a City. But to evidence the grossness of this their mistake, consider with me these two particulars: 

1. The Advantage which the Name of Religion carries in itself.  
2. How it excels all other Names by a comparison.    
I. As to the Advantage of the Name; This will appear, if we regard it as man's greatest Ornament, and his best Shield: his greatest Ornament; for it sets out the highest perfection of his Nature: his best Shield; for it contains in it a God to defend him. None can deny the first of these, that will allow Reason to be man's Form, and the top of that reason the Worship of a Divinity. The name then that imports this, must needs be most honourable to a People. What can more grace us, than to be crowned with the Praise of Intellectual beings, and bearing the stamp of a Sovereign mind? Does not the Pride of our Nature's lie here? And is it not the Fame of Religion that speaks it? Where shall Honour have place, if the ground of all Honour be excluded?  
Of all Privileges we would aspire to, these Two are the greatest, an Understanding enlarged, and a Will Sanctified. By the one we come to conceive the best object, by the other to resemble Him. And both these Religion bestows; for it begets in us a Knowledge of our God, and a likeness to him: which whoever reflects on, will be forced to admire the Beauty of its appearance, and learn to despise all lower accomplishments, as a mean dress, that serves not so much to show, as disguise the Wearers. Here we are properly seen as Men, and proclaim to the world the true birth of our Souls, which though they be Heavenly Sparks, yet afford no Light, till they are blown to a Flame from a Religious exercise. These things considered, how can we choose but engage in that course, where as our operations are at their Height, so they are in their Brightness represented to the world!  
But it may be an Ornament, yet defenceless; therefore the Name of Religion has that farther excellency of a Shield to protect those it adorns. A City (thus renowned) mates its enemies with fear: the very sound of its God, conquers: It is like that imagined Noise of Horses and Chariots wherewith an Host of the Syrians was discomfited. 
2 Kings 7.6.  So subject are men to the Impressions of a Deity, that a Nation becomes terrible, when once thought by that Deity to be loved. In this case every Priest is reckoned a Soldier, and every Temple counted to be built a Citadel for War; whence though real Aids and Strengths may be wanting, yet they are abundantly supplied by an Adversaries apprehension. Even the Heathens relied upon this; and those Cities of theirs, that more peculiarly served their Gods, feared not any Enemies would assault them; because they knew the Reverence of opinion was a sufficient guard to defend. How much more would a known Truth of Worship, secure men from the hostility of others, who being convinced of the sinfulness of the Act, together with the Majesty of the Avenger, must needs tremble at the Crime! You see the Advantage of the Name in itself. Consider  
II. How it excels all other Names by a comparison.  
The great Renown most Cities have purchased in the world is either for Arts, for Riches, or the warlike Valour of the Inhabitants; but all this is nothing answerable to that esteem gained by Religion.  
I confess Arts have an Intrinsic worth; but then they are not useful to another World; and some here, though they may improve the Understanding, yet they do not perfect the Will: therefore Fame mounts but little, when born upon the Wings of them. But as for riches, they have no worth at all; it is the Opinion of Men gives them their value; and besides, their Tyrannical nature is, to vex and oppress their own Masters: therefore Fame here creeps on the Ground, not being able to get upward by reason of the Weight of its burden. Lastly for warlike Valour: It is indeed helpful to a State, and conduces not only to the defence, but to the enlargement of a Dominion; yet withal, it generally lies in a Brutish force, and is many times employed in that sad Work of ruining Kingdoms, and planting a Wilderness in their Cities; whence, if the Fame of such acts flies, it leaves so bloody a tract in the flight, that it stains the Glory. All these (I have mentioned) do not reach humane Excellency, nor come up to that perfection we desire.  
But Religion is useful to another World; being the ready way to it; by perfecting our Wills, as well as enlarging our Understandings: It has all worth in it, that so excellent an object, as God can bestow; in regard of Mankind it is Beneficial, a true servant to our Peace and Interest, quenching all those Heats and Passions that disturb it. To conclude, it is every way lovely, whether you regard its good here, or its reward hereafter. Therefore the Fame of such works is in its flight High and Cleet, like that Heaven whither they tend. Why should we not then stir up our Ambition to pursue it, and leave our quest of any other renown, that is so low and sinking? Will the Reputation of Arts, Riches, or Valour, stick to us at the Day when a proof of their help is expected? Behold! they treacherously leave us in our needs: whereas the Good Name of a Christian stands close by Us at the Hour of Death to sweeten the Pangs, and remains after Death to embalm Us.  
I shall shut up all in one word of Application.  
One great Business of this day, and the design of this Assembly, is the Election of your chief Magistrate; a Work highly Useful to the Church, as it is Serviceable to the State: Therefore a good Choice may Consecrate the Day, when a bad one Profanes it. The Pattern of Government I have already proposed; the Virtue of it I have shown, and what Honour attends a People thus Governed: Upon You all these depend, and in You rests the perfecting of Your City. Then will Your Walls surely stand, and in their full Beauty be preserved, when You constantly Elect Men to defend, and Christians to bless them. Alas! what does all the pomp of Power signify, or the Stock of Your Riches without Rule? Is not that River You trade by, an emblem of their Vanity? which flows in a full Tide, when it conveys Your Wealth, and ebbs again, to mind You of the shortness of its stay. But where Good Rulers are settled, there Greatness is fixed, and Fame too, with all the advantages that follow it.  
This City, I now speak to, may deservedly be compared to the Greatest Cities in the World, whether we regard the Nobleness of the Works, or the Strength of the Inhabitants: Men fit to buy Kingdoms, nay, (which is greater) to Conquer them: Your Magistrates also have of late Years excelled in the Order, Wisdom, and Loyalty of their Rule; nothing remains, but a continuance of that Exercise, and a farther advancing of God's Church, by suppressing Vice in the Subject. The buildings of Your Walls are quickly dispatched; but here the Building must be always carried on; nor can it ever be thought finishable, while corruption prevails. Oh let no tumults be heard in that work, nor Innocent blood seen, to make Your mortar ill-tempered; let the Voice of Peace be heard in Your Streets, and of Justice in Your Assemblies; let God's Church and Truths be upheld, and Debauchery kept from mocking Your Sabbaths; in a word, make good Your City-Arms in the strictness of a Christian Profession with Loyalty joined. Upon both accounts, a Good Magistrate is necessary for maintaining Faith and Obedience in the multitude, to which they are led not so much by standing Laws, as by Life and Practice. From such a one they easily learn, whatever is praiseworthy; and dutifully regard every Order he sets up, as an Image of that Virtue He exercises; but should his manners fail, should he cast off Conscience and turn wicked, all his Orders, though never so good, will (like Bodies upon Gibbets) be contemned. Judge You what will follow that contempt; Evils so sharp and pressing, that the late Calamities (if compared to them) are but little Essays of Judgement. The Plague and Fire, You have endured are nothing so destructive, as a had Government; for this is a Plague of a strange Taint, that seizes the Soul, and a Fire of an operation as strange, where the gold only wastes, and the dross increases. Oh! how would this City be lifted up, did both Magistrate and People unite in the Building! Can ever Your breaches be filled but by a leading hand, or Your ruins healed without good Architects to cure them? Still (Right Honourable) will this City lie desolate, if Sin be not removed by the Authority of Examples. By them must Your Greatness be confirmed, who can add to your Glory, what will defend Your Glory? The title of a Righteous and Faithful City.—  
Now to God the Father, to God the Son, and to God the Holy-Ghost be ascribed, etc.—  
FINIS.