Insignia Civitatis Gloucestriae. city of Gloucester shield FIDES INVICTA TRIVMPHAT {αβγδ}. A Copy of Verses made for, and presented to the City of Gloucester. WHen Civil broils through Englands fields spread far; And regal Power opposed the Popular; This famous City then unconquered stood: And was the Ramoth-Gilead of the good. It was a Refuge for poor Christians, when This Land was overrun by bloody men; The Noahs-Ark where shelter sweet was found For males and females, when Mars ran the round. Let this fair City long and long increase, With incorrupted truth, health, wealth and peace; Let the unslumbring God for ever dwell, And here( with waking Eyes) stand sentinel, To keep this place: and ever govern here Till Phoebus quiter forsakes this Hemi-sphaere. And let our people ever thankful be, To the great God of our felicity. By SAM. KENRICK one of the Ministers of the said City. CERTAIN SPEECHES Made upon the day of the Yearly Election of OFFICERS in the City of Gloucester. Being in the Charter-Language of the said City, Die Lunae prox' post Festum S. Michaelis Archangeli. By John Dorney, Esq; Town-Clerke of the said City. Ovid. de Ponto. Turpe refer pedem, nec passu stare tenaci, Turpe laborantem deseruisse ratem. LONDON, Printed by A. M. for Tho. Underhill at the Anchor and Bible in Pauls Churchyard, MDCLIII. To the Right worshipful William capel Esquire, Maior of the City of gloucester, the worshipful Aldermen his Brethren, and the rest of the Common council of the said City. Honoured Gentlemen, SOme Reasons having been prevalent Motives with me now to expose that to open view, which at several times was by me publicly delivered in your City; and considering what relations both the matter and myself have to you( the Representative thereof) I held myself obliged to present the same unto you, to whom it doth most properly belong. And I do entreat your favourable Acceptance thereof, desiring that it may not only serve you as your Remembrancer, but that it may serve me also as a pledge of my gratitude for the many favours which I have received from you, to whom I do professedly aclowledge myself to remain, Your Devoted Servant, JO. DORNEY. SPEECHES Upon the Daies of Elections of Civil Officers in the City of Gloucester, during the late Civil War, and since. Dionisio Wise Arm' Majore. IT hath been a custom( Worthy Octob. 2. Ao 1643o Citizens) upon such Solemnities to make some Narration of the Antiquity and Honour of your City; But leaving that to better Antiquaries, I hope it will suffice ●o tell you rather what your City is at present, ●hen what it hath been in times past; yea, it might suffice, considering the present state of ●hings abroad, to tell you what your City is not ●s well as what it is: for howsoever I speak, it will be, it must be In honorem Gloucestriae, to the honour of Gloucester. Your City is as it was, many others have known sad changes; but as you heard lately in a sacred Assembly, Gloucester is Gloucester; others the objects of pitty, whilst yours of envy. Your City is more then it was, more in desert therefore more in renown. Your City is a free City, so free from Popery, and so free from tyranny, that your consciences are not enforced to be ensnared by the one, nor yet your persons to be enslaved by the other. There is such a purity in your sacred services, that you may say They are gods. There is such a property in your estates, that you may say They are your own. Your City is a famous City, famous for fidelity, and famous for constancy in the cause of God and of the Common-wealth. Yea, your City is a blessed City, a Domino Benedicta, the blessed of the Lord. He was in the midst of it, when the enemies besieged it; he fought for you when they fought against you; He in his great mercy preserved you from their great fury, and for it Benedictus sit Dominus, Let the Lord be blessed. When your passages were stopped on earth, there remained a way open to heaven, to use the sweet expression of one of your Divines. And though your persons were denied Mr Halford. earthly visits, yet faithful prayers made by you and for you, had access and audience above, and the most High did visit you in your low estate: When you were threatened, he encouraged you; assaulted, he defended you; and though you were straightened he enlarged you. whilst your enemies were near you, your God was with you, and therefore they prevailed not over you. He brought you means of deliverance from afar, even from the Metropolis, the mother City( he reward her The City of London sent five Regiments of the Trained Bands and Auxiliaries. for it) and thereby the Enemies removed that were so near, so near to your gates, so near to the accomplishment of their designs. And thus were you delivered, yea, thus were you honoured, which being premised each of you may with Saint Paul say, {αβγδ}, I am a Citizen of no mean or obscure City. But you shall no longer retain your glory and famed, Acts 21. 39. then you enjoy your God, nor can you longer enjoy your God then you endeavour to maintain his glory, who hath made you so glorious in the eyes of all well affencted to Religion, and the King and Kingdom. It is reported of the Tyrians and Sidonians that they fettered and chained their gods, that they might not depart from them; but your Divines will tell you, that the way to keep your God is to depart from evil and to do good, then may you expect that he that hath kept you, and delivered you, will continue to be your keeper and deliverer. God kept and delivered you, Et soli Deo Gloria, Let him alone have the praise, as the efficient cause, and principal author of your preservation and deliverance, yet let the instruments employed therein be acknowledged in the second place. And as I wish the governor and the martiall Officers may have their due honour, and the Ministers for their good prayers, and encouragements in hortatory and consolatory speeches their esteem; so let none deny the Maior and City-Officers their commendation. As for M. Maior so transcendent hath his care and pains been for the welfare of this City, and therein of the Kingdom, that he deserves the superlative degree, and not only to be called mayor, but Maximus. He was a Captain as well as a Maior, a sword-man as well as a gown-man; and how well he performed both places civill and martiall for the public good I need not tell you, his works will praise him. His courageous resolution, unwearied diligence, untired patience, care in providing, prudence and integrity in managing, piety towards God, and equity towards man, mercy to the poor, and affability to all, are things praise-worthy; especially being crwoned with perseverance in a year of temptations. And therefore having done so well and done so wisely, if we should imitate the grecians, then he could be honoured with no less then a graud {αβγδ}, but howsoever let what is wanting in loud acclamations be supplied in true affections; and as God hath blessed us by him, so bless God for him. As for M. Coroner he had little to do with utlaries, whilst so many lived without law: and for his inquisition supper visum corporis, he was careful to take them where he might, the martiall Law claiming jurisdiction in some cases: But( as an Alderman) he hath also put his helping hand to the keeping of your City, and his purse hath been opened to the maintaining of the garrison. The Sheriffs have had few Causes to judge, or Writs to execute; they have not had the power of their County, nor yet of their Goal; such is the condition of these times. But they have shewed their zeal to justice in standing for the The Parliament. Highest Court of the kingdom, in due attendance upon the chiefest Magistrate of your City, The Maior. and in observance of the rest of the Justices. How entirely they have loved each other, how fairly they have demeaued themselves to all, and how really they have performed what they readily protested in their endeavours to promote the common good of the Kingdom, and the particular welfare of this City, you all well know. As for the Stewards, these will tell you of many arrearages of Rents; and that their layings out were more then their comings in: yet I believe you will say that they are good husbands, and I hope you shall find them just Stewards; and that they also can give account of some good service, not only for the Chamber, but the City; not only for the City but the Kingdom, And now these Gentlemen having thus acted their parts amongst you, are to leave their Offices to others who are thought by the Electors worthy to succeed them; and I believe when you have heard their names, you will think so to. Their Names are these, &c. &c. &c. These I hope will endeavour to preserve and maintain the honour of this City, and gain honour to themselves by the well managing of the public affairs, which that they may the better do, I wish that as they have the examples of their predecessors, so they may have some of their assistance by council; and of you all by prayers. And I commend unto them the singular exhortations of the Minister to be repeated by them in their practise. These are not to be admitted to their Offices as Judges amongst the Jews, by imposition of See the Heb. Anti. hands upon their heads, but by imposition of their hands upon the Book: Whereby they will not only manifest themselves good Protestants, but also good Subjects to their sovereign, whom the Almighty guide and guard: And to conclude let us all say, Vivat Rex& vigeat Lex, Let the King live, and the Law bear sway. II. Nicolao web Arm' Majore. I Am to declare unto you ( Honoured Citizens) Ao 1644. the names of your new elected Officers: But before I so do, I desire with your leave to speak something concerning Government, with a particular reflection upon this place, something also concerning the Offices they are to bear, and the service the old Officers have done; lastly concerning this change of Officers, and the grounds thereof; All which I intend to dispatch so briefly and truly, that I hope I shall neither offend your patience, nor mine own conscience. Government doubtless is of God, who is the God of order; and obedience to the lawful commands of lawful Governours( who are called gods) is due by divine right. But the kindes and forms of government, as Monarchy, Aristocracy, Democracy, the power to be in the Prince, Peers or people, are in Saint Peters language( as I take it) {αβγδ} an human Ordinance; 1 Pet. 2. 13. which if it may be affirmed of the general government of a state, then a fortiori of particular corporations. Government as it is in itself good, so( being lawfully used) is for good; yea, so necessary to human society, that without it there would be disorder, and thereupon confusion; for although the Philosopher calls man {αβγδ} a creature fit for society, yet without government what is a society of men but Bellua multorum Capitum, a rude multitude? When did Israel come nearer to a Babel, then when it was said of that state that they had no King, {αβγδ} their Law was Quicquid libet licet, every one did what pleased himself; and our eyes and ears can witness how many and great disorders have been in these dissolute times, wherein the reins of government are somewhat slackened. Far be it therefore for any of us to be in opinion or practise against Magistracy as inconsistent with Christian liberty, and so become {αβγδ} despisers of government; but considering that government is a politic 2 Pet. 2. 10. predicament consisting of superiority and inferiority, the parts affording( as in the natural body) mutual support each to other, for the good of the whole, let us account it an happiness to live under government, but more especially to be under good governours. And having a particular relation to this City and Garrison, let us bless him that hath blessed us this year last past with such Governours in Civill and Martiall affairs, as have in some good measure taken care for our souls comfort, and our outward safety, and support. If we of this City and country with a serious consideration look back upon the singular passages and occurrences during their government, we shall find many arguments of praise, and engagements of obedience to the most high God, the Lord of Hosts; who hath made us the sons of providence above desert and beyond expectation. For what provisions have been made for us? what protections have been afforded to us? and what victories have been obtained by us? All of them for matter and manner notable, yea admirable; so much of God hath appeared in all, and so little of man, That God in the first place might have all the glory of wise contrivance, and effectual performance: yet by his allowance, yea command there is an honour to be given in the second place, to the instruments that he hath honoured in serving his providence, {αβγδ}, honour to whom honour belongs. Therefore for their further encouragement, others imitation, and your grateful commemoration, give me leave to be your remembrancer of the vigilancy, valour, and fidelity of your noble governor and the soldiery; and of the praise-worthy endeavours and demeanour of M. Maior and the City-Officers: Concerning the latter, being most proper for this time and place, I desire to present you with a brief Index of their Authority and actions. The government of Commonwealths and Cities hath often had mutations, pro re nata upon urgent occasions. Among the Jews we read of the patriarchal, judiciary, regal, and sacerdotal powers; and the Romans had manifold kindes of Government, as Kings, Cousuls, Dictators, &c. There were sometime in England seven several crwoned Kings, of seven several and distinct Kingdoms, and in the end the West Saxons got the Monarchy, and had the imperial Diadem; and sithence the Heptarchy, many hundreds of years the English Government hath continued monarchical. During which time as many Corporations have been made, so they have had many changes; This among the rest; But they have been still mutationes in melius, by royal munificence, in the augmentation of privileges. In the time of King John this was a Burrough-Town, and had two Bailiffs, and four chief Burgesses, the Bailiffs in the time of King Richard the second were made Justices of the Peace, King Richard the third made it a Maior-Town, and a County, with two Hundreds, subject to 12. Aldermen Justices of the Peace; And the Bailiffs of the Town to be Sheriffs of the County. King Henry the eighth made it a City. Now the Government of this City being established by Charter, the authority of our Justices is more permanent then if it were by Commission, which is determinable by the will and death of the King. The Officers do much resemble those of the ancient Roman State, first in general, The Government being by a Maior, Aldermen, and Common council; It may be termed a Senate, and the Maior Princeps Senatus, having alone amongst our Duodecemviri Ensigns of honour carried before him, and power alone to convocate the Senate. But more particularly, The Maior as he is the Kings Lieutenant, so he may be termed urbis praefectus one set over the City: in respect of his examining and judging of matters within the City, Praetor Urbanus, a City Praetor; as clerk of the Market, Aedilis Cerealis. As for the good service M. Maior did this last year, though by reason of his personal presence I should give the more sparing evidence, yet without any opinion of flattery, I hope I may say thus much, That I presume you will aclowledge that he was {αβγδ}, the Minister of God for Rom. 13. 4 good; for the good of your persons and estates. His actions will tell you his affection to religion and justice, and his opinion of the justness of our cause; It is so well known, that I need not tell you what countenance he gave to Ministers, and their Ministry; what favour he shewed to good men and furtherance of good proceedings; what care he took to keep the Courts and to preserve the City: passing by the watches, which he duly provided, let me bring you to the This Motto is upon it, A City assaulted by man and saved by God. South gate, which being fallen by the batteries of the late siege, by his care was seasonably rebuilt for strength and ornament. And let me put you in mind of his religious desire to perpetuate the memorial of that wonderful By Ordinance of May 10. 1644. The Maior for the time being. M. Hart. 2 Cor. 3. 6. deliverance, not only by Inscriptions but also by annual Solemnity; yea, further being in the midst of his year and cares made one of the Committee of Parliament for these parts, I believe it is well known to most of you, that he had a special hand in providing some maintenance for him whom you heard this day, and have heard so often, who is {αβγδ} an able Minister of the New Testament. And also in setting up of lights in divers places abroad, that were in the darkness of ignorance. And in particular( to the end also the poor might receive the Gospel) in settling a godly and faithful Minister at S. Maries. Let M. Tirer. me add that conceiving his place( as things stood) to engage him to have above others Curam animarum( without institution) he did by his providence and at his charge take such course that the City-Lectures were supplied. For all which and whatsoever else he hath done for Gods honour and the credit and profit of this City, I desire you may not be ungrateful to God, nor unmindefull of him. As for M. Coroner, if you inquire what he hath done; I believe he hath Sans fee taken many Inquisitions; I wish his successor may not be occasioned to take so many. He had no occasion to give judgement upon Writs of exigent. But the sad spectacles he had, especially in the latter part of his year do manifest, that many live without the fear of law though they are not out-lawed. His dilgence as Coroner in his inquiries supper visum corporis hath been great; but his trouble and pains as a Captain of the Trained Band, and as Surveyor of the City works were greater. And although he is now to leave the Office of a Coronor, yet I Fortifications. hope the common good will persuade him to continue the other places; albeit the encouragement be so small in respect of private advantage. As for the Sheriffs whom some call Vice-Consules, I may properly term them Duumviri Capitales, in regard of the charge of their prison, and to see Malefactors punished. And albeit there is now a governor who( being praetor Martialis) hath made a marshalsea of their prison, yet such care have they taken thereof, as the constitution of the time would permit. And if you consider how they frequented the Church and the Tolsey; how they were brethren as well in affection as office; how observant they were to superiors, and how courteous to others, you may all have matter wherefore to commend them, and their successors wherein to imitate them. As for the Stewards( who are Quastores Urbani or Aerarij, because they receive the City moneys, to disburse them upon all occasions of public expense.) I believe they have not laid aside Aurum vicessimarium the twentieth part of their receipts( as they did in their treasury) for these are not times of laying up, but of laying on, and of laying out. Yet I doubt not but their account will render them both frugal and faithful, perhaps it will speak of arrears more then former accounts, but you need not marvel at it, for it is the language of the time. And to speak of them all conjunctim, why may not I call them all Tribuni Plebis, Protectors of the Commons? Now there is a change of Officers, as there is a vicissitude of things by the revolution of time. I would not have you think that there is here the same reasen as in natural Philosophy, Corruptio unius est generatio alterius, their integrity speaks better for them then so: But as by Charter their authority is granted, so their time is limited. And it is probable that as for the honour and common good of the City, and to avoid papular tumult( as is in the Charter expressed) this annual election was appointed: for there was a point of policy therein, lest Officers by long continuance might gain an art to deceive or to oppress. Yet the Rules of Administration of the Offices remain the same, though the Offices are changed, and are not like the Praetors Edicts in Rome, which are termed by Tully, Lex annua, a Law for a year. The Persons that are newly chosen are such, whose deportment I hope will commend their choice, so that to the act of Election, there may be prefaced bonum factum, a good dead, as it was wont to the Decrees of the Roman Senate in two capital letters. The Names of the Gentlemen that are chosen are as followeth,— There need not to be an interim betwixt their designation to their several Offices, and their entrance into them, to inquire De ambitu; for they were chosen without svit and competition. Yet first let me say to them, that as they are to go before others in place, so they are also in good example; and as they are greater by Office, so they ought to be greater in care, as well of their own walking, as of their Cities welfare. And as for Mr Maior elect, I cannot commend a better rule unto him, then what I have often heard from him, which is, to execute Justice, and to maintain Truth; for which purpose, he is to fortify himself against temptations, because as Magistrates are Scuta terrae, so, they are scuta terrea. And to you all let me say, that as obedience is due to the Kings lawful Commands {αβγδ}, as supreme; 1 Pet. 2. 13, 14. so observance is due to these also in their places, {αβγδ}, having a derivative power by Charter from the Ging; to whom they are ready to testify their allegiance, as they have to the Parliament their fidelity; and therewithal to perform their respective duties in the government and service of this City: And if you will not take my word for it, you may see them take their oaths. III. Lucâ nurse Armig' Majore. GEntlemen, By the revolution of time, the year Octob. 6. 1645. according to our City computation is at an end, although according to other computations it doth continue for divers moneths. For as the Roman Annals, were described and distinguished by Consulships, so are ours by the Maioralties and Shreivalties of such and such; so that our years do expire with our Officers authority. As they have their Commencements, so they have their periods together. Looking back upon the year past, I see it chequered with various passages of providence, the particulars thereof being so obvious, I pass over with a silent admiration; and at present rather choose to acquaint you, that our City Officers are wearied with their long attendance upon their several employments, and therefore now expect to be relieved: they have long born the burdens of public services, and now are desirous to take their ease, and lay them upon other shoulders, such shoulders as are deemed well able to bear them, and therefore it is hoped the persons will readily and cheerfully undertake them. To facilitate the work, I shall with your leave, and I hope good liking, prescribe some rules and directions for their carriage: to which you will find the actions of the present Officers in many things to correspond and agree, and therein I shall propose them for examples to their successors: In some things perhaps you may find them, or some of them, somewhat deficient, but therein I hope your pardon will be easy, because their services have been difficult; where the business is great you know endeavours are accepted. There is a dignity I must aclowledge in bearing public Offices, yet there is a difficulty also in the right performance of duties, especially concerning government; which is called an art of arts, as hard as excellent. The duties of our Officers are comprised in their oaths they are to take, which do all spring from the same fountain, which is the Kings Charter, where I find them expressed in the same terms: i.e. To execute the Office in all things touching the Office rightly, well and faithfully, and though they are to run in several channels, yet they are to be guided by the streight line of integrity, into the ocean of one common end, which is the public weal of this City and County: which end I hope the several Officers elected will aim at, and therein I wish they may all meet together in the execution of their Offices. The aid that I shall at present contribute thereunto, is by glozing upon the several oaths, to give some brief character of the several Officers, which each of the Gentlemen elect may be pleased to accept as their respective directory, by way of an additional, or appendix to that seasonable, wholesome and grave council given this morning, by him whose person and pains do deserve M. Nelme. estimation. I wish more had heard his doctrine, such of us as did I wish may make a good use of it. I shall take them according to their ranks, and begin first with the Maior. The Maior is the Kings Lieutenant, and therefore to serve his lawful power; I do not, I may not say his unjust will. He is to keep the City to the behoof of the King, always remembering that he is also entrusted with the keeping of the gates by the Parliament, where his power refides, though his person is absent; he is to keep the right of the King, and do the profit of the King; whose Office is also to protect his people, and maintain their just Rights and Liberties. He is in his place to administer Justice; the rule thereof is the Laws, the life of the Laws is execution of them, Justice is by him to be administered to all indifferently and seasonably, with wisdom, courage and sincerity. He is the Head of the Corporation, set above others, not to insult over them, as if he were above the Laws, but to take care of them by watching for their good, to discover dangers, and prevent them; abuses, and reform them; advantages, and procure them. He is the City Praetor, and therefore to go before others, and to be exemplary unto others in all Offices of Piety, Justice and humanity. He is Escheator of this City and County, and therein to be subservient to the Court of Wards in the true finding of Offices; the grievances of which Court do much importune the Parliament to find out a true remedy for their redress. He is Steward and Marshall of the Kings household within this City and Liberties; but( as things now stand) what he is to do in that respect more then bearing of the title, I know not. He is Clerk of the Market, and therefore to look that the weights and measures be just, the assizes of bread and beer moderate; the flesh and fish wholesome. To conclude, He is( in an eminent respect) to endeavour to preserve and promote the true Religion, together with the peace, the profit, the honour, and health of this City. The next Officer is the Coroner. He is also an Officer of trust and authority, of whom the Law takes much notice, as being a very useful instrument in the Commonwealth in divers respects: chiefly in recording Pleas of the Crown, upon the view of the bodies of such as die unnatural deaths. Life is one of the greatest favourites of the Law; and therefore upon suspicion of untimely deaths, this Officer is to make a timely enquiry, using diligence in embracing the opportunity for his enquiry, and prudence in the examination of the fact and circumstances. But I must tell you he is an Officer of Peace, and a principal conservator thereof, not an Officer of war. The bodies of those that lose their lives in this civill,( I may say unnatural) war, are not to be viewed by him, he is to take no inquest thereupon; but the supreme Judge, the God of vengeance, who rides his circuit thorough the world observeth them, and will make inquisition for their blood; which cries aloud against the authors and fomentors of this destructive war. The Sheriffs are Officers appointed for the conservation of the peace of the County, and the supportation of the state of the City; and therefore in the said Charter are termed bailiffs of the City and Sheriffs of the County. They are to be employed in Acts judicial and ministerial; in the one they are to look to the cause more then the person, to avoid partiality; and in the other, to the command more then the reason, to avoid delays: In both, wisdom is requisite to direct, and resolution to act. They are to stand for the franchises, and to uphold the good customs of the City to their power; and therefore to have public spirits in their public places, making their own private estates, in a more then ordinary manner tributary to the public state of the Corporation. As for the Stewards and chamberlains of this City, they are the City-Receivers, but such as usually pay away more then they receive: They are the City-Pursbearers, whose burdens are most heavy when the common purse is most light. As therefore they are to be diligent in collecting, so they are to be provident in disbursing the public moneys. They are the City-Treasurers, entrusted with the Corporation-Seal, Charters and Evidences, together with many utensils belonging to the Corporation; and therefore to take care that they may be rightly used and safely kept. They are the City Surveyors, who by their observation and care are to prevent ruins, and to repair decays. And at last, of all their service they are to give a fair account, whlch may endure a just survey. There is to be in all these Officers, as well as the Maior, loyalty to their sovereign, and fidelity to the City, with respect to the Acts of Common council; they are all to be Auxiliaries in the Government, for the common benefit and credit of the Corporation: for which purpose the Sheriffs and Stewards are specially obliged, to afford the Maior their due observance and attendance. The representation of these Characters of our City Officers, I hope will have such impression upon the Gentlemen elect, that their practices will be somewhat suitable, and the rather, seeing they are to be fastened upon them with the sacred tie of an oath. And I wish such good service as M. Maior and the rest of the old Officers have done in their several places, by their conformity thereunto, may be so imprinted in your memories, that your due respects may be afforded them according to their merits. Particulars I need not express, being so well known, otherwise I might begin at M. Maiors house, and tell you of his hospitality; and thence go to the Churches and tell you of his devotion, and how he had a chief hand in the inviting and calling to us of a worthy Minister, M. Jackson. to supply the room of the Bishop, Dean and Chapter in the college; thence I might led you to the Tolsey and Bothall, and tell you of his watchings, justice and equity: thence I might walk to the key and Overs bridge, and tell you of his extraordinary care and industry. And of the rest I might tell you many things praise worthy, but I forbear. And for them all in general, I present much thanks unto them all, in the name of the Corporation. And now that I may no longer exercise your patience, I come to publish the Names of the new elected Officers, which are as followeth— These are the Gentlemen that are chosen to bear the public Offices of the Corporation for the year next following, let them have your helping hands, that their burdens may be the easier born. And before the Gentlemen are sworn, I shall make bold to present my information unto them against two dangerous malignants, that are not to be tolerated in any Parliament Garrison; These are Impiety and iniquity; with my humble svit unto them, that for the honour of God, their own honour, and the safety of this City, they will according to their Covenant,( as much as in them lies) discountenance them, and endeavour their removal from amongst us, by a real Reformation. IV. Laurentio Singleton Arm' Majore. GEntlemen, The change of Officers is the occasion Octob. 5o. 1646o. of this solemn meeting: And it is no marvel that I tell you of a change; for experience doth not only teach that men are mortal, but also that their conditions( whilst they live) are mutable, and so are all sublunary things wherewithal men have to do: If proof hereof were requisite, I need not go further then Gloucester for an Induction of particulars, for this place hath been the subject of many changes; and that in several respects, both in the times of our forefathers, and in this present age. There hath been a change in the name of this place; by the Britains it was called Cacr glow, the fair Town; by the Romans it was called Clevum, and here Antonine placed his colony, which was called Colonia Clevum, to be as a yoke upon the necks of the Silurcs, who inhabited betwixt Severne and weigh. The Saxons called it Gleaucester, and we gloucester or Gloucester. And as it hath been multinominis, having had such changes in the Appellation; so it hath been multiformis. It hath had many changes in buildings; for Cambden saith, that it was Fortuito igne The suburbs were destroyed to preserve the City. quater pene absumpta; and some change hath been since these troubles, by the burning of the suburbs, so that it is as a garment without skirts, which we were willing to part withall, least our enemies should sit upon them. And now in stead of the old suburbs without this City( where there are ruinarum vestigia) there is a new street building within the City. But my principal meaning is, in respect of the several forms of Government; for this hath been a very ancient Borough: For in the Charter of King John, it is said, Secundum King John. Antiquam legem Burgi, quam habuerunt tempore Antecessorum nostrorum. In which Charter it is appointed that the common-council of the Burrongh should choose two Burgesses, and present them to the chief-Justice at Westminster, for the prepositure and government of the Town; and four Burgesses to keep the pleas of the Crown; and to see that the other two justè& legitimè tractent, tàm pauperes quàm divites. From a Bailiff Town it was changed to a Maior Town by R. 3. R. 3. who to the hundred of Gloucester made an addition of the two hundreds adjacent, which are called the In-shire, viz. the hundreds of Dudston, and Kings Barton. Afterwards it was made a City by H. 8. And now it is governed by a Maior and H. 8. eleven Aldermen Justices of the peace. To omit the changes in respect of privileges and Ensigns of Honour, there have been divers changes in the habits and manners of men inhabiting within this place; for tempora mutantur,& nos mutamur. There have been also divers changes in respect of Trade; for heretofore there was a Guild Merchant and a Mint; and K. John granted unto them to be free from Toll, and other immunities; which Trade afterwards decayed. But of late it hath been somewhat revived by some Gont' who deserve commendation; and I wish some others would join with them in promoting of the Merchandizing Trade; which is the most likely means to make this a flourishing City. The trade of Clothing is also at a low ebb; I wish that that might be set forward, or some other manufacture for keeping of the poor at work. And as there have been changes in matters Civil, so there have been also in matters ecclesiastical. Here was an Abbey; but H. 8.( that malleus monasteriorum) dissolved the same; and made this a Bishops See, with a Dean and Chapter, of six Prebendaries, and endowed them with revenues, formerly belonging to the said Monastery. Since which time there have been eleven Bishops; yet it is said that there were Bishops here in ancient time, and that the Bishop of this place was called Episcopus Cluvicusis; but after the Saxons prevailed, it was under the bishopric of Litchfield, and after that of Warwick. And now instead of Episcopacy( which seems to lie in the dust) a Presbytery is expected; and Preachers in stead of Readers, and a spiritual in stead of a sormal and pompous service. And therefore( as I said before) it is no marvel that I tell you of changes. Notwithstanding these changes, this City hath not had such changes as some other places have had, which have been forced by hostile power; whereas this remains a Maiden City. And that it had not such a change, this place hath been the occasion of a great change in the affairs of this Kingdom. And as in the battle fought near Tewxbury, there was as it were a period put to the disputes of the Houses of York and Lancaster, for in that battle many of the Lancastrians were cut off; and there amongst others Prince Edward the son of Henry the sixth being apprehended was slain, so that that side was not able to stand up against E. 4. as the Chronicles declare: so the standing out of this place in the late siege, made it the vertical point in this civill war, for from that time the enemies more and more declined; insomuch, as it pleased that reverend Judge Sergeant wild, in his late Charge, sitting upon the Commission of Oyer and Terminer here, to style Us of this place, The conservators of the Parliament of England, which was an higher expression then our modesty would have suffered us to have used of ourselves. And we account that a part of our happiness, that as no hurt was intended to our King, so no hurt came to him. And now considering all these things, we should endeavour that there may be a change in our lives; and the rather, sithence there is so great a change in this place by reason of sicknesses, which are as Gods physic for the soul; and if we do not amend thereby I fear our case is desperate. Let us then show our respect to the Magistrates, who are Gods Vicegerents in matters temporal, and to the Ministers who are Christs ambassadors in things spiritual; and to carry ourselves in such manner of conversation, enjoying the Sunshine of the Gospel, that we may deserve to be called Probi homines de Glouc. which was a Title given to the Burgesses of this place in the dark times of Popery, as appears by divers Charters. And now give me leave to change my Speech, and by an Apostrophe to address myself to the Officers of the year past; and I shall crave of them leave to change my former course of particular and personal commendations; for although I might speak of many prudential Acts and Actions, for the honour and profit of this City, yet I had rather their own actions might be the Orators of their praises; for by speaking somewhat perhaps I might add to their applause, but nothing to their worth: for many things I might speak well of them, and yet perhaps I might malè audire for so speaking; for when I have heretofore thought I had kept within the bounds of modesty, I have scarce escaped the censure of flattery. And therefore in these times of Reformation I desire to reform this, and in stead of speaking to the Commendation of the old Officers, I purpose to speak by way of Exhortation to the new: the Names of them are as followeth— Now you Gentlemen that are elected by the 24 Electors to these Offices, although you are to enter upon your Offices in the night, yet they are no obscure Offices, but Offices of Trust and Credit: your Predecessors these late years have had( as it were) a continual night of troubles; yet the stars of the greater and lesser magnitude, I mean the Lords and Commons in Parliament, did afford them some light of comfort; and now I hope the day of deliverance doth down upon us. In that night Light was sown for the righteous, yea light did arise to them out of that darkness, and I hope that we shall ere long see Jerusalem in good condition, and peace upon Israel. And now give me leave to take occasion from the season of the night, to give you a word of Advice, which is to keep a good watch; a good watch over yourselves, and a good watch over others; you are to watch over yourselves, yea against yourselves, for you will find self a very great hindrance to you in the good performance of your duties. And therefore beware first of self-love, that you be not carried away with by-respects, for your aims ought to be as public as your places, and you are to consider, that you enter upon an Office, not a bnfice, and therefore should endeavour to perform your service with credit, rather then for profit; and as you heard from the Minister to day, there may be a penny sometimes as ill saved, as there may be a penny ill got. And you are also to beware of self-will, knowing that good Laws and Customs are to be your Rule for your carriage, and not your will: Sic volo sic jubeo is a very ill Motto for a Magistrate, when he shall give no other reason of his actions but his will: And therefore as Luther said to Melancthon in another case, I say to you, Luctare contra teipsum maximum hostem, strive against thyself the greatest enemy to thyself. You are also to keep a watch over your passions, especially of fear and anger; I do mean that base fear and pusillanimity of heart, contrary to the nobleness of mind that should be in a Magistrate, for the fear of God ought to be cherished in you; but you are not to fear the face of man in doing what is right, but to go on with Christian courage. Jacob in blessing of his sons, said of Judah, Judah is a young Lion, Gen. 49. 9. 10. {αβγδ} And afterwards it is said {αβγδ} The sceptre shall not depart from Judah; so that men in Authority should be viri strenui, otherwise their Authority will be neglected, and the edge of their resolution taken off from executing of Justice. It was the symbol of Ferdinandus Emperour of Rome, Fiat Justitia aut pereat mundus; and I say, Fiat Justitia ne pereat Civitas, Let Justice be done least the City perish. I do not say that every thing should be stretched up to summum jus, and punished in severity: There may in some cases be used an {αβγδ}, a moderation and mitigation in such cases as are left to discretion. As for the passion of anger, that is the drunkenness of the soul, and disposesseth a man of his reasonable soul, as it were, and hinders a man in knowing and discerning truth. Therefore a watch is to be kept upon that passion. Holy anger( which is called zeal against evil) is commendable, but to give way to our own passions, and by colour of the Execution of Justice, to execute spleen and malice is abominable; therefore we should use anger Ut milite, non ut imperatore, as Seneca said, As a soldier, not as a Commander. Also you are to watch over your general conversation, knowing that as you are set above others, so you are more conspicuous and obvious to others, and they will keep a watch upon your actions: And it is said, Magistratus virum indicat, men in Authority do discover themselves what they are. And as you are to watch over yourselves, so you are to watch over others and for others; you are to take heed of friends, least they prove enemies. Justice is said to be blind, not as if it were blinded by reason of ignorance, or of gifts, but because it may not respect persons, though it doth discern the cause. And you are to watch for the good of others souls and bodies; for their souls in maintenance of Preachers, and suppressing those houses that are Nurseries of 'vice; and endeavouring that the people keep a good decorum in observation of the Sabbath and Fasting daies, so as to yield outward conformity at least; that so it may be said of you in your kind and degree, {αβγδ}, They watch for our souls. And also for the bodies of others; for the security and health of their persons, to keep the City safe and clean, and to look to the Provisions, to keep a watch over the Market, and to endeavour to reform abuses therein, and to look to the assizes of Bread for the good of the poor. You are also to look to your privileges, Rights and Liberties, to maintain and preserve them. I must confess that sithence these sad distractions and troubles, whilst our peace hath been interrupted, our liberties have in some respects been suspended and entrenched upon by such as fled hither for refuge: but I hope the time will come wherein it may be said Cedant arma togae, and then it will be otherwise. It is granted in the Charter of H. 6. to this place, That if any native should live a year and a day here, &c. without claim of the Lord, he was to be free from his Lord; but I would not have such as are foreigners thereupon to conclude, by some abode here, that they have a title to the freedom of this City, and freely to work at any Trade here; but to take notice that they are to provide for themselves elsewhere. To conclude, if you Gentlemen shall be pleased to keep this watch, and improve your parts and opportunities for the common good, then the Burgesses according to the said Charter of King John, shall live and hold their privileges, benè,& in place, liberè, quietè& honorificè; and you will answer our expectation, and perform your several oaths, which now you are to take. V. Jaspero Clutterbooke Arm' Majore. GEntlemen and friends who attend these solemnities. Octob. 4o. 1647. Although I need not tell you what the occasion of this meeting is; yet I shall with your good leave take an occasion from the same to speak somewhat unto you of such anniversary Elections, and then acquaint you with the names of the persons elected and chosen to bear Office amongst you for this year next following, according to our Charter; which being done, I desire with the favour of the new elected Officers to address myself unto them in a few words of advice, and so to conclude. In all which I purpose to be short and yet plain. And first being to speak upon the theme of anniversary or yearly Elections, I hold it not improper to propose some particulars to your considerations of Elections in general. 1. That there are Powers and Authorities exercised in Civil societies, that are not by Election; some Jure naturali by the Law of nature, as the power of parents over their children, and some Jure gentium, as the powers of the Conquerors over the conquered: Here grew Potestas Dominorum in servos, the power of Lords over their slaves or villains, which was much known in the times of our Ancestors, and our Law-books have many cases concerning them; whence I collect that the beginning and cause of usage or servitude to be this, That there was a great measure of community of things till Noah's flood, but afterwards, by the multiplication of people, came in a stricter property, and holding of things more in severalty. Then people not being contented with their own, there arose bat●els, and thereupon a constitution of Nations was made, that those that were taken in battle should be saved alive, but yet be bondmen for ever to those that took them, to do with them and theirs as they pleased. And therefore some Etymologists hold they were called Servi, potius à Servando quàm serviendo. Now in regard of the tyranny and cruelty of Parents and Lords in the exercising of these powers and Authorities, there have been positive Laws and Constitutions made in several States for bounds and limitations of them. 2. That in Powers and Authorities that are Jure civili vel Positivo, there Elections have place. Of the antiquity and necessity of Government you heard from the Minister in a learned Discourse M. Nelme. this morning; now I shall add, That originally persons came to govern by Election, for although at first when there were but a few families in the world, then the patriarches and Heads of families governed without Election; yet afterwards when the world began to be peopled, then families grew into Societies, and made one great family as it were; and thereupon by the common agreement of the people One was set up, Penes quem imperium foret, that should have dominion over the rest for the better keeping of peace and order amongst themselves, and the preservation of them from violence of strangers, who was to act in such manner as was agreed upon. And I make no doubt but the Monarchies that now are hereditary, and go by succession, were at first either by Conquest or Election, or both, the people assenting after, which was in nature of an Election: And the peoples choosing of one to bear rule, and investing him with power and authority, must needs have an influence upon all the subordinate and derivative powers and authorities which he is necessitated to make and use as helps in government, as Moses who is called King in Jeshurun, or among the righteous, by the advice of Jethro his father in law, did: And the Minister gave a good reason for it, Because where one is to govern a great people the burden is too heavy for one mans shoulders, where of some in this Kingdom are by the Common law, or the general customs of the Realm, some by particular customs of places, some by Statute law, some by Commissions, and some by Charter. Elections are manifold and various, both in respect of the Electors and the manner of Elections; as sometimes Elections by Wards, by Parishes or Hundreds; answerable to which there were amongst the Romans their Assemblies called Connitia tributa, curiata and Centuriata; also Rom. Antiq. sometimes by Counties: And in respect of the manner, sometimes by Votes, sometimes by holding up of hands, sometimes by Lots; and that several Mr Rous in his Archeolog. Attic. ways, as by white Beans, as of old among the Athenians in choosing of their Senators; and sometimes by guilded Balls, as now is used amongst the Venetians in Election of young men to the participation of the City rights and liberties: But where the Elections are by Charter, such as our Election is, as well the Electors as the manner and formalities of the Election are prescribed also. In some places according to their Charters the Maiors, Bailiffs or other Officers of Corporations are chosen by the commonalty or Burgesses, and in others by a certain number of them: And so it is with us, for our Charter having appointed the Common council to be the Representative body of the Burgesses, hath also appointed Twenty four of the Common council only to be the Electors. And let none of the Common Burgesses repined thereat; for in most places where the Elections have been left to all the Burgesses by the Charter, yet by experience it hath been found, that in those places, the usual Elections have been and are by a selected number, See the Case of Corporations Co. 4. Rep. 78. and such Elections have been held good in Law, and to be warranted by their Charter upon a presumption that there was at first( by the common consent of the people) some ordinance and constitution made amongst them for it, to avoid popular confusion. And as our Charter appoints the Electors to be of the Common council, so that the elected shall be of them too, as being deemed the best sort of Citizens, as the Magistratus Patricii in Rome were chosen out of the better sort of Romans. 4. Elections are to bear Offices either judicial or ministerial or both in different respects; of which nature all ours are, that are now to be undertaken upon this Election, excepting only Master Maior. And yet( in a sense also) he may be said ministerial, and that not only in regard he is subordinate to higher Powers( as the Scripture speaks of Kings and such as are set in Authority under them) but also in respect of the people over whom and for whom he is to govern, in which regard the Apostle calls the Magistrate, {αβγδ}, The Minister of God for good. These things concerning Elections in general being premised, now I come to speak something of what I promised concerning elections annual or renewed, year by year: touching which you must know, that our Common council is not chosen yearly as the Senators of Athens of old were, or those of London lately. And now I speak of London, how can I name it without an honourable thought or Christian sympathy? when I consider their labour of love towards us, and their singular piece of service in the relieving of this City, by raising the siege that was against it? and how can you do less, then with me to render a thankful acknowledgement, and afford them hearty well-wishes of peace and prosperity? I could expatiate myself in the praises of that mother City, but I should make too great a digression, and therefore I return to the point of annual Elections: Our Common-Councell-men are to continue for life, unless removed for some just cause; but the Officers now chosen, are but to continue in their places for one whole year, and who knows whether they shall so long: for you know that one of the Sheriffs this year M. Henry Ellis by name, had his Writ of discharge and died in his Shrievalty: but being sensible thereof, and not contented with his expressions of his love to this City before, and out of his zeal to advance merchandizing therein after his decease, he made some provisions for the same in his Will, out of his adventure at sea, thereby leaving a good example to others, and a memorial to posterity of his public spirit and good affection to this place. Now for the ground thereof, I conceive this annual election was instituted out of political prudence, both in favour to the Officers themselves, that the burden of care, expense and trouble incident to the execution of those Offices, might not lye so long upon them as to oppress them, or endamage their estates; and in respect to the people that are to live under this government; that those that bear Office having so short a time, may be the more active for their good, and less inclinable to break the rules of Justice and Equity. Now although there is an yearly election of Officers amongst us, yet it is not at their election to govern or execute their Offices by an arbitrary power, for there are known rules of proceeding and acting, partly by traditional customs, which are unwritten Laws, as sometimes the Lacedemonians were governed; and partly by Laws, which are a written custom as the Athenians; yet there is not amongst us as it was amongst the Athenians, an {αβγδ}, an yearly consideration and change of Laws, wherein the people had a great suffrage; for although ( pro re natâ) as occasion requires, our Ordinances of common-council and by-Laws of the Leet may be altered, and others made pro bono regimine& gubernatione( they are the words of the Charter) the good government of the City; yet in matters judicial, where we are to follow the example of the superior Courts( be they criminal or Civill) there is one rule and set form of proceeding and judgement; and therefore all such Causes as those criminal and public Causes in Rome, may be called quaestiones perpetuae. By this time I think you desire to know who are the Officers for the year next ensuing; and according to promise I will acquaint you therewith: the Names of them are these— Now Gentlemen, you that are chosen to these Offices, give me leave to tell you, that the wishes and hopes of the Electors and of those present and absent, are and will be, That your carriage during the continuance in your Offices may commend their choice. And if please you to have patience to hear a word of advice from me to further the same, it shall be dispatched, in presenting to you one single( and yet in my judgement singular) rule for your observance, that is, In all things to use a mediocrity, and keep the golden mean, which is a thing as beautiful in the eye of a moralist, as a symmetry and due proportion of members in a natural body; whereunto Keckerman compares it. I would not be mistaken as if I intended hereby to commend unto you a detestable neutrality, or a lukewarm Laodicean temper of spirit, after all your Covenants and Engagements to and with God and man, instead of a spirit of zeal, and a conscionable and vigorous performance of your duties; I mean no such thing: but my meaning is, that you should inter utrumque tenere, keep yourselves from running upon extremes, to steer the vessel in the midst of the channel, that it dash not against Scilla, nor be engulfed in Charybdis; wishing you may have knowledge and prudence therein to be your guides, and the glory of God and the public good your ends. And that I may more explain myself by descending to some particulars: 1. In Religion, that you keep a mean; not that I would have you regardless thereof, to be like Gallio in the Acts, to care for none of those things, whether people came to the Congregation or no, or unresolved men in the points of the object and manner of your Worship, as the Israelites in the time of Eliah, who were said to halt betwixt two opinions; but yet to keep a mediocrity in your opinions and practices, considering that what Aristotle said of virtue, that it was habitus in mediocritate positus, that may be also said of Truth. Truth and virtue are betwixt errors and vices on both hands, and therefore in Scripture we red of deviations and turnings aside to the right hand and the left, yet although they are in the middle, they are distanced from the extremes by a geometrical proportion, having more cognation and affinity with the one then the other, as the instance may be given in liberality, whereunto prodigality comes nearer then covetousness. Therefore in respect of yourselves, you are to keep the midway betwixt irreligion and superstition; not to be profane, or as Horace saith, parci deorum cultores, sparing and niggardly worshippers of the deity, nor yet such as the Apostle Paul called the Athenians in the Acts, {αβγδ}; Act. 17. 22 we red it too superstitious, but Beza translates it quasi religiosiores too religious: You are not to place your religion in what you ought not; to make more sins then God hath made, nor less, but {αβγδ} to go with a right foot according Gal. 2. 14. to the truth of the Gospel. And in respect of others; that as you are not to patronise or countenance error or heresy in any, yet on the other side you are not to be of the temper of spirit towards all dissenters, as those Disciples were of, who would have {αβγδ}, fire come down from Heaven upon the Samaritans, but to use a moderation as lovers of truth and peace. And( if I may be so bold as to explain myself) I would say, that as you are earnestly to contend for, and constantly to hold fast unto the truths of Christ, so you are diligently to seek after, and carefully to conserve the peace of Christians. Perhaps, in the time wherein, and place where you shall bear Office, you may meet with some dissenting brethren of the same religion, then if you shall find the difference to be in points that are disputable, and as yet determinable, or that the truths concerned are of the lesser magnitude and inferior nature, so that the errors you shall discover be not in the fundamentals or touch not upon the vitals of our religion, and they are not maintained with that pertinacy, as the consequence thereof may be any notable disorder or disturbance of the civill peace; then if I may declare my opinion( and I think it differs not from that of learned M. Cotton,) you are to be as studious of unity as zealous of uniformity. 2. In matters of Justice the Minister told you well of your duty in execution of Justice, and the blessings you and the people might expect thereby. Now I shall say that you may so do, you are to keep the mean, that in the administration of Justice both in the matters of the Crown, and civill causes betwixt party and party, there may be indifferency and equality, that in the punishment of offenders there may not in the balance of Justice be underweight made through fear or favour, nor yet overweight made through ignorance or malice; that a mean be kept betwixt foolish pity and severity: the Wise man( that Kingly Preacher) said, ne esto justus nimium; for as peccata non sunt equalia, so there are many circumstances that tend to the extenuation or aggravation of offences, which not being considered, you will fall under that rule, summum jus summa injuria; for, streyning all cases up to the extremity of Law, may in some cases be little less then injury; an Emblem of this moderation you have in the roman fasces and securis, an axe wrapped in burchen rods, which was carried by the Lictors( in nature of our Serjeants) first before the Kings of Rome, and afterwards before the Consuls: and M. Godwyn in his roman Antiquities gives this reason, to intimate the different punishment that belonged to the notorious, and petty malefactors; and another reason he gives too, that the anger of the Magistrate might be somewhat abated, whilst the rods were unbinding. And for an example you have Solon the just, the famous Lawgiver of the Athenians, who took away and abolished {αβγδ}, the cruel Laws of one Draco, who punished all offences great and small alike. And as touching the deciding of Civil Controversies, that the scales of Justice may not turn with the touch of by-respects, but onely with the just merits of the cause. Now that you may have so just a balance and rightly make use of it, 1. You are to look upon the Laws with a judicious eye; for as you heard this morning, to follow your own will and not the will of the Law is not justice; you are therefore to look upon the Law, not only the letter, for Qui haeret in litera haeret in cortice, but on the sense of the Laws, and the ground of the making of them. 2. To look directly on the cause, and not obliquely on the person, not to have a {αβγδ}, a respect of persons in judgement. 3. Not to look on things and actions in abstracto, nakedly and barely, but in concreto, clothed with accidents and circumstances. 3. As touching the collecting, receiving in and laying out of the profits and revenues belonging to this Corporation, that there be a moderation used, not to be too slacken or remisle in Receipts, or too profuse in disbursements to the prejudice of the Chamber, nor yet too quick or sharp upon the Tenants in gathering in, or too niggardly or sparing in laying out to the dishonour of the City. And there is a thing called Hospitality, if there were any need I should say thus much, that( respect being had to the credit of your places) it is not be mean, and yet a mean is to be kept therein, not only in respect of your estates, but also the present condition of the times, as you were seasonably admonished lately by a reverend Divine in public. 4. That in your general carriage and conversation a mean be kept, that you be not of a haughty or harsh spirit, for though you are lifted up above others in place, yet you are not to be in mind: A Magistrate is to have spiritum magnum, a great spirit, but not spiritum elatum, a proud spirit, but to be meek, humble and affable, which will adorn Magistrates as well as others, and such virtues are not {αβγδ}, but well may consist with Christian courage, yet I would not have you neglect the respect due to your places out of pusillanimity in vindication of yourselves, or an affectation of popularity how to preserve your respect, you were well taught by the Minister. And you are to know, that demeanour is best in a governor, when it is so tempered as it attracts both love and fear from the inferiors. These things I have proposed unto you in general, desiring you to make application in your several places, reddendo singula singulis. And now I think it time to wind up all, and it shall be in the expression of the Poet, Sit modus in rebus; medio tutissimus ibis. I speak it to each of you, to keep the mean is the safest way, and not only so, but also comfortable and profitable for others, if you shall so demean yourselves with a wise moderation. As therefore amongst the Ancients( in some places before the knowledge of writing and printing) it was a custom to sing the Laws that they might not be forgotten, so the people may have cause to sing that you have not forgotten the Laws and laudable examples of your predecessors, and the good customs of this City: to the observance whereof each of you is to be obliged by a solemn oath, which is ready to be now administered unto you. VI. Johanne Madocke Arm' Majore. HOnoured Friends, Burgesses and others, Your Octob. 2o. 1648o. presence here I take to be an argument rather of your good affection then of your earnest expectation of some new thing; for these solemnities are not so much to be accounted new as renewed, seeing our Charters and our Customs are the directory of our proceedings. I shall therefore give you some account according to the usual manner of what votes passed in the election Chamber, touching Officers for this present year next following, whereof some are persons newly chosen into old Offices, and others with a little remove continued in their Offices by a new election; yet thereby neither are enabled to action without a consecration to their Offices by oaths, which remaineth to be done in this assembly. But before the administration of the oaths, or the nomination of the persons that shall take them, give me leave to present unto you my serious thoughts of that subject, by acquainting you what I take an Oath to be, and the kindes thereof, with the several forms and ends of the taking of oaths, which I shall endeavour to do briefly and succinctly as the time admonisheth me; and then to reflect the same by a word of application, according to the present occasion, hoping and desiring that what I shall say, may be both seasonable and acceptable. An Oath is a calling of God, or something Quid fit. instead of God, to witness for the confirmation of the truth of what is spoken. I define it thus, that I may comprehend all kindes of oaths, unlawful and lawful. An Oath may be said unlawful either in respect of the object, that is, that by which a man swears, by false gods, or by the creatures, as by the light, or any thing we eat and drink, or any other thing besides God, which is to make an idol of them, and the oath no better then an idolatrous oath; for the grounds of the original institution and practise of Oaths( as I take it) were the secrecy of mans heart and Gods omniscience: It is his sole prerogative to be {αβγδ}, the knower and searcher of the heart and conscience and of what lies hide there: Thoughts( which are said to be free in respect of the censure of human Laws, because unknown) he taketh notice of, so that we cannot without impiety give this glory to a creature. 2. In respect of the subject matter, when it is against the rule of Justice, as the Oath Corban, condemned by our blessed Saviour, whereby( according to a pharisaical tradition) children held themselves exempt from yielding due honour to their parents: The Anathema or oath of Act. 23. 21. execration which Pauls enemies took, that they would not eat nor drink till they had killed him, such oaths are better broken then kept, because the observing of them increaseth the sin of man, and consequently the wrath of God. 3. Or in respect of the occasion, when it is slight or unnecessary, it is an unlawful oath, although the party doth swear by the true God, for it makes his reverend Name vile and contemptible, by divesting it of the dignity due unto it; and is a taking of it in vain, and a plain profanation of his holy Name; and therefore in the Statute against swearing it is called profane swearing; for I conceive the motive of an oath as well as the matter, should be res gravis weighty& of moment: it should be taken, necessitatis causa non libidinis aut voluptatis, as M. Calvin speaks, not for or at pleasure, but upon some necessity imposed, which some take to be implied in the Hebrew word {αβγδ} which is in the passive voice, and signifieth rather to be sworn then to swear, as Juratus est among some Latin Authors. Setting these unlawful oaths aside as detestable abuses of divine Majesty, I come to speak of lawful oaths, which is more direct to my purpose; for some Oaths I hold lawful, contrary to their opinion, who because vain oaths are condemned, therefore by a misconstruction will allow of none at all. As for lawful oaths, they are either private Quotuplex or public, spontaneous or constrained: But that which we call a legal Oath, or an Oath in a Law sense, is when it is administered by or taken in the presence of one or more thereunto lawfully authorised. 1. Either for deciding of a controversy, as assertory Oaths taken by Witnesses. 2. Or for the performance of a trust or service, as promissory oaths taken by Officers or Ministers. 3. Or for the discovery of the opinions and affections of people, as the probatorie Oaths of Supremacy, appointed by the Statute 1o Eliz. and of Allegiance appointed by a Statute 3o Jacob for the better discovery of Popish recusants. 4. Or for to oblige and engage persons to or retain them in loyalty, faithfulness and trustiness towards others, as the submissary oaths of ligeance taken by subjects to the King, which hath been used in Leets or Lawdaies, and the Oath of fealty by tenants to their Lords. As touching the forms of taking of Oaths in Forms. respect of gestures and words, I find them very different. As putting the hand under the thigh' as the Patriarch Abraham made his servant Eliezer Gen. 24. 2. to do, that he should not take a wife for his son from amongst the Canaanites. And as the Patriarch Gen. 47. 29. Jacob caused his son Joseph to do, that he should not be butted in Egypt; which I take to be rather a token of subjection, then to have any mystical signification of Circumcision or the promised seed, because I find it only used from inferiors to superiors; and it seems the sons of David, and chief of Israel used the same gesture in swearing fidelity to King Solomon, when he sate on the Throne, for in the original it is that they gave {αβγδ} Their hand under 1 Chro. 29. 24. Solomon, rendered by our English Translators, Submitted themselves to Solomon. 2. There was another gesture of standing before the Altar in the Tabernacle, and afterwards in the Temple. 3. There was also a gesture used of lifting up the hand, as Abraham said to the King of Sodom, that Gen. 14. 22 he had lifted up his hand to the Lord, the most high God, &c. that he would not take any thing of his, which gesture was used in the taking of our Solemn League and Covenant; that Covenant, whose matter, at the time of the first taking of it, was not more cause of joy to the well-affected, then the manner of observance since, may because of grief to us. But the most ordinary way with us is putting of the hand upon the Book, and afterwards the kissing of it, which is( as I conceive) as much as Amen or So be it. Which I take to be the reason wherefore it is called a corporal Oath, in respect of the bodily ceremonies used in the taking of it. As for the words of Invocation or Petition, which is used in Swearing( and in respect especially it is termed a part of Divine worship) the forms are different: omitting those used in other Countries, I will speak of those used here both in the times of the Popish and Protestant Princes. Heretofore when Popery prevailed here, the usual forms were, As God you help, or So help you God and all Saints, or So God me help, or So God help me and his Saints; according to the latins, Its me Diiament, in the comedian, or So help me God and his holy Judgement, as in the oath of abjuration: or So help them God and all Saints, and by the holy Evangelist, as in the oath of aliens Artificers. Yet in the old oath of Ligeance, the form is, So help you Almighty God. But since the Reformation the usual form hath been, So help you God, or So help me God; somewhat like to the Jewish form, Ita Deus mihi faciat: Or as in the oath of Supremacy, So help me God, and by the Contents of this Book: or as sometimes, So help me God and the Contents of this Book: By which word [ Contents] I am of opinion is to be meant Christ the sum and center of the holy Scriptures; and therefore it is said, to swear upon the holy Evangelists, because they wrote the History of Christ. The end of taking of oaths, End. as the Apostle saith, is, that it should be {αβγδ} An end of contradiction, gainsaying or controversy; by silencing doubts and disputes, and working a confidence, acquiescence, and a firm settlement in such for whose satisfaction they are taken. And the reason why they serve for such confirmation and assurance, is this, Because in every oath there is an Imprecation, Execration or conditional curse, which is a part of the form, and essential to an Oath: and is sometimes expressed, as in the levitical Law in the case of jealousy prescribed to be taken by the wife, which was therefore called the Oath of Cursing. And as the Roman Heralds, upon a Truce or a League, holding a ston in their hands, saying, Peream ut hic lapis è manibus decidet; which swearing was called Jurare per Jovem lapidem: or else implied or understood; as when we say, So help me God, is as if it should be said, Let me be hurt if it be otherwise. For in an Oath God is not only called as a witness, or an asset or of truth, but as a Judge and avenger of falsehood; now it is not to be presumed that any one that hath any sense of Divine justice, will be so desperately wicked as wilfully to draw upon himself the smart of Divine vengeance, which is imprecated in an Oath. These things being premised I draw these conclusions thereupon. 1. That in this Land there is a great and general contempt and contumely cast upon the most high God, Maker and possessor of heaven and earth, and upon his Holy and Reverend Name, by rash and common swearing, swearing by the creatures and forswearing; the serious consideration whereof might bring some damp upon our joy, seeing it ministers matter of humiliation and lamentation, and indeed better were it for us to mourn for that and such like provocations of Divine wrath in a way of humiliation, then for the Land itself to mourn in desolation, as the Prophet speaks. 2. That an Oath is to be taken with all reverence and fear, and to be observed with all diligence and care; for the sincerity of intention is to be seconded and discovered by the reality o● actions and endeavours. I shall hold you no longer in expectation wh● the persons are that are chosen to be officers and now to be sworn, but name them to you, the four and twenty Electors have made choice of— And now Gentlemen, you that are to b● sworn, give leave to propose to your considerations a few things more concerning the taking and keeping of your oaths. I need not tell you tha● an Oath is to be taken in that sense as he to whom a man swears doth understand; or that i● is as well an evil, and in the opinion of some, I think not far from the truth; That it is a greater evil, Jurare per Deum verum fallacitèr quam pe● Deum fallum veracitèr: because that I have n● cause to suspect any of you to be leavened with th● jesuitical doctrine of equivocation or mental reservation; but let me entreat you to consider that you are not only to take Juramentum a common Oath, but Jusjurandum a solemn Oath, ye● a Sacramentum civile, an Oath whereby ye are as i● were hallowed and dedicated to the service of th● Commonwealth and this Corporation. An● therefore my request unto you is, that you wil● manifest public spirits in your public place● and not to suffer the common good to be over born by private favour or fear; nor yet neglected for private interests. And secondly that you would remember what came from a Learne● tongue this morning, as helps unto you in th● Mr. Kenrick. execution of your Offices, that is to say, that you be courageous and faithful, countenancers 〈◇〉 good people, and promoters of good things, and to make repetition thereof in your practices. I must profess unto you that I have been of opinion, that it were a thing to be wished that such general oaths for such as are to be in offices or services were not so common and frequent as they are, for 1. It is held that the See Co. 11. Rep. 98. in James bags Case. breach thereof is not punishable in a judicial Court, and the wilful refusal or careless neglect may be punished as well without Oaths as with them. 2. That man that maketh conscience of an Oath, I think will make conscience of his duty without it, being lead thereunto more Virtutis amore then Formidine paenae. And lastly, there is oftentimes much difficulty in the exact performance of all particulars included within the general words of some Oaths; so that many times the persons that take them are more ensnared thereby, then the persons for whose sake they are taken are secured. But seeing Sic volet usus, the custom of the Realm, and this Corporation prevails to have it so, I shall not discourage you therein, but will give you a word of encouragement, which is this, that you shall find in your oaths, in some part of them, According to your wit and power, which I do conceive is to be understood as having a reference to all the particulars of your Oaths; so that if there shall be in you {αβγδ}, grecian terms, I hope your practise will translate them into English, and in the mean time give me leave to do it, If there be in you a cheerful, ready and willing mind, joined with a special care and honest endeavour to know, and to perform your duties in your several places, you will have comfort in your consciences, when you shall leave your places, and may expect that God will bless you, and good people bless you( as you heard this morning) and we may expect that you will be a blessing to this City. VII. Henrico Cugley Arm' Majore. HOnoured Citizens, and others here present, I believe Octob. 1o. 1649o. you expect to hear something from me, because custom doth challenge it, and therefore I purpose to say something unto you: Yet I know not whether I shall answer all your expectations, for though I desire not to displease any, yet by reason of the difference in heads and hearts, I mean, understandings and affections, in these distinguishing and dividing times; I cannot assure myself to please all; I shall therefore crave both your patience, and your fair construction. We are come to the end of our City year, which is by Charter, I cannot say to the end of our grievances, I would I could say so, but the condition of this time will not afford it, neither have we any Charter whereby we may claim the privilege of such an exemption. The change of the year I believe troubles none, but the reflecting upon the changes in the year, I find perplexeth the thoughts of many, and that not only of the vulgar, who gaze only upon the outside of things, and of whose passions their senses instead of their reason, have the commanding power; but also of men in reputation for wisdom, who being as doubtful of the impulsive causes, as they are fearful of the events of the late grand Transactions and present administrations of Government, and applying ordinary rules to extraordinary cases, are either unsatisfied in what hath been done by others, and unresolved in themselves what to do, or otherwise very peremptory in their sentence. I must confess the quarrels and bickerings betwixt Prerogative and Liberty have been very great in our forefathers daies, and ended for the most part in an accommodation; and in particular the great difference betwixt the King and his Nobles, in King H. 3. time, touching those things, was fairly closed up in Magna Charta, the great Charter of Englands Liberties confirmed by so many Parliaments afterwards. The like was desired by most in the late great difference in this Nation, but many say and do believe it, that the Salus Populi the peoples safety would not suffer it; howsoever all must aclowledge that Divine providence so ordered it, that as the disputes were unparalleled, so the deciding of the controversy should rather make then follow a president. There have been much amazement and distemper in the spirits of the people thereupon, whereat I marvel not, because they are the proper effects of such great and sudden mutations. But to abate the one and alloy the other, let us consult with our English Chronicles, they will tell us, not only of changes of Governours, but also of changes in the government of this Nation, and those accompanied with no small distractions and distresses of the people. There we may read of a British Pentarchy, a Government by Five; a Saxon Heptarchy, a Government by Seven, as well as an English Monarchy, a Government by One. There we may read how Dominion in this Nation did run in several Lines amongst the Britains, the Romans, the Saxons, the Danes, and the Normans, &c. and how they had their periods at several times in former ages; and whether the period of Monarchy itself be now come, time will evidence. In the mean time, I do conceive that submission to the will of God, and subjection to the present power of man in lawful things, do not deserve so foul a character as some do give it. I hope I shall not be accounted to temporize, because I declare my opinion, especially seeing I have such reason to ground the same upon, that is able as I think to bear the weight of such an assertion. For if any credit be to be given to our English Histories, it is apparent that power and power alone, without legal title hath been many times the supporter of the royal arms; 9 E. 4. f. 1. Co. 3. part. of Instit. cap. 1. of Treason. yet in those times I find in our Law-books That obedience to the powers De facto, was approved of, and disobedience was in those times accounted a crime not a virtue. And if I am not mistaken, the Histories of those times do afford these conclusions, 1. That the love of the people was the Princes best guard: and 2. That the submission to the prevailing powers hath been the peoples best security. Thus much( and I hope not too much) I thought good to speak unto you touching the State-affairs, the new face whereof doth affright so many. And now I come to speak of our City affairs, and am to acquaint you with the change of your Officers; but as for the Government, it is so far from being changed, that it is confirmed by Ordinance of Parliament for the union of the Churches of this City, with all our Franchises and Liberties, procured by the vigilant care and diligent endeavours of one of your Mr Pur●. Aldermen who doth serve for you in Parliament. But before I come to name unto you the new Officers elected for this next year, I have one humble svit to make unto you all, which being for your own good I hope will be granted; and that is, that you will be more acquainted with, and give a more free entertainment to Unity. I am in earnest, and therefore shall double my request, That you will be pleased to give a more free entertainment unto Unity. I desire to discourse something of that subject, that you may the better know my meaning. Unity is a simplo Theme, and so perhaps may I be accounted for proposing it, because I doubt many look upon it as a foreigner; but if I may have liberty of speech( which I crave) I hope I shall evidence to all, and perhaps persuade such, that it doth well deserve to have the freedom of this City: I must confess, and I am sorry there is occasion so to do: That Unity is too great a stranger amongst us, I have considered what the reason thereof might be, and I do conceive it to be the pride, self-conceitedness and envy that is amongst us, which causeth passions, and through the mists of those passions things are looked upon, and so misapprehended; thence ariseth jealousies, evil surmises, strong prejudices, strange misconstructions of intentions and actions, and hard, and uncharitable censures thereupon, and all to the hindrance of Unity. We are all here in one place, but I may well doubt we are not all of one mind, that we are not here {αβγδ} with one accord, for in our time that saying is verified, Quot homines tot sententiae, Quot sensus tot dissensus: how many men so many mindes; yet it is likely there would be more unity if we would meet oftener in one place; I mean not under this roof, nor only in private Christian meetings, but chiefly in such places as commonly( though somewhat improperly) are called Churches. There was a Union made of our Churches in the year 1648. which was a worthy work and By Ordinance dated April 3. 1648. tending to Unity; but this present year there was a Lecture set up in one of them, and that tends further, yea, more to Unity of persons then the former: for although the Ordinances of Parliament may unite such Churches, yet it is the Ordinances of Christ that must chiefly unite hearts, but not unless his spirit join with them. There is in such sacred Assemblies held forth one Common salvation and one high-way unto it, mistake me not I do not say a broad way but a High way. There is likewise held forth one Common rule to walk by. Too blame are they that either out of profaneness of heart contemn, or out of carelessness or a false opinion of perfection neglect such Assemblies, for there two words are much spoken of, and they are faith and love, both tend to union, the one of our hearts to God, and the other to one another, for Unio voluntatum est dilectionis fructus, Unity ariseth from love. It would also much conduce to Unity, for all to act in their own sphere and places, for they that shall do otherwise in a Corporation, if they may not be compared to a divided member, that is no ways useful to the body; yet surely they are as disjointed limbs, whose motions are both painful and uncomely, subordination is a thing that tends to unity, subordination of inferior persons to superior persons, of inferior powers to superior powers. As subordination in the faculties of men, so the subordination of men in societies makes the Harmony. By M. Nelme. You heard this morning very well of the benefits of Magistracy and the great inconveniencies of Anarchy or the leveling way; which should it prevail I fear we should have cause to use the expression of Tacitus writing of the loose-living Armenians in the 2 of his Annals, that they lived, Magis sine Domino quam in libertate, rather without a Lord then in liberty; And that we should see more divisions rather then increase of Unity. We are a City, and so as Citizens should agree; We are a garrison, and so as citizens and souldiers we should agree with one another: for which purpose I shall propose to you some means for the same, which are A friendly association each with other, a fair interpretation of each other, and a discreet condescension each to other, Cedere de proprio, To part with somewhat of propriety for unity, to bear with and to forbear each other in love, which moderation tends much to unity, for in my small observation as a middle temper of spirit betwixt a calm and a tempestuous spirit, is most serviceable to discover truth, so it is also most useful to attain peace; and peace you know is the bond of unity. If what I have said be not sufficient to persuade unto unity, give me leave to city you an authority, and that is of the Kingly Prophet David who saith, Ecce quam bonum& quam jucundum, behold how good and pleasant a thing it is, for brethren to dwell together in unity, It is a pleasant thing, yea, it is a glorious thing to be in unity. What a glory it is for a City to be not only compacted in houses, but for Citizens to be conjoined in hearts? We are also a garrison, we have two swords, they are diversi but they should not be adversi, what a glory will it be for such a garrison that the civill and military swords are carried so uprightly and discreetly, that they clash not one against another; Yet so to conjoin as to be ready to fall upon the head of Impiety and Iniquity wheresoever they find it: What a praise-worthy thing will it be for that to be spoken of you as you are a City, which sallust in his catiline War writeth of the old Romans, Cives cum civibus de virtute certabant, There was no other contention amongst those Citizens but in the emulation of virtue: What a praise-worthy thing will it be for that to be spoken of you as you are a garrison, that there is no contention betwixt Citizens and souldiers, but who should go beyond each other in the offices of love: yea it is not only matter of praise, but will be a means of profit for people to live in Unity. You will find the old Proverb verified, Concordia res crescunt. It will advance your trading in time of peace, and in time of trouble it will be a support of your spirits, yea, tend to the safety of your persons and estates. Vis unita fortior, you that were here in the siege of this City can writ a Probatum est upon this, that Unity tends to Security, when a numerous and potent enemy came before you, came against you, and round about you, yet were enforced to depart from you, because God was with you; and as a means of your safety stirred up your hearts to stand one with another upon your guard. By that action you got increase of honour, the honour of fidelity was added to your honour of Antiquity; but I must tell you, that thereby you contracted also proportionable hatred and envy from the adverse party, and so much that I believe not a few persons in Gloucester, but Gloucester itself is the object of their malice. Then it will be safer for you to conjoin for your preservation, then to comply with that party, for if a reconciled enemy hath been held so dangerous, what shall we think of an enemy enraged, and upon professed terms of revenge. I hope therefore that fatal simplicity will not fall upon this City to rely upon our enemies, more then our friends. We should then unite as Citizens, as Citizens engaged, as Citizens delivered, as Citizens devoted to ruin by the adverse party, in case they should prevail. You may perhaps be willing to demand of me what unity I mean: To that I say, that Unity which hath Verum& Bonum joined with it, such a unity as is accompanied with truth and honesty, Whereas I have spoken to you concerning the goodness of unity, I hope you do conceive I mean no other unity but an unity in goodness, otherwise it may be rather called a conspiracy then an unity: some of you perhaps may object that it is a very difficult thing for us to agree, there are such differences in these times in Spiritualibus& Temporalihus, touching matters of Religion and the Common-wealth; yet may not we convenire in aliquo tertio? Have you not seen many lines run into one Center? Have you not seen sometimes divers ways all leading to one place? May not many sounds in music being well modeled make a good consort? Are not there in natural bodies Elements, not only of different but of contrary qualities, yet being well tempered do agree in uno composito? I must confess that there are too many differences in judgement and practise in these times, yet where they tend not to destroy fundamentals in religion or to cross the main ends of the Covenant, why may not we agree as Christians, as Englishmen, as Covenanters for all that? and why not we join together in our endeavours to preserve and promote the Protestant Religion, and the English Liberty which were the main grounds of the Engagement of the honest party? Some of you also perhaps may object, that we have many burdens, burdens breed discontents, and discontents divisions; I must confess we have many burdens, I wish they were fewer: But let me expostulate a little with such, Will justling each with other ease us? or will it be wisdom for us to go those ways as may endanger the breaking our necks to save our shoulders? Complaints are frequent in our mouths, but I wish there were less cause of them, and that we had more patience. We should not join in murmurings for our burdens, much less in repining at mercies, or envying the instruments from whose hands we receive them. Have we no mercies to put into the other scales of the balance? what are our religion, our laws, our liberty, our property, our health, fruitful seasons, and victories obtained by our friends( which puts us in hope of the reducing of Ireland and settling of England) are not these mercies? should not we therefore rather join in praises to the God of our mercies, and join in prayer to him to continue them. And that he would give wisdom and right aims to all our Senators and Counsellors of State, valour and sidelity to our Seamen and Souldiers, and good success to all their endeavours relating to our welfare? Having spoken thus much to you of unity, I come to give you the names of such as are elected to join as props in this government the year next following, which are as followeth.— And now M. Maior and the rest that are newly elected, I shall make my humble address unto you in a word of advice, partly by way of Appendix, and partly by way of rehearsal of some of the seasonable and wise advice, you had given By M. Nelme. you this morning in another Assembly. You are to execute several offices, yet are to be as several archers standing in several places, yet aiming at one mark, and that as the Common welfare of this City. In order whereunto, you are not only to have your thoughts of keeping up the port and state of your City, maintaining of your privileges and liberties, or improving of your revenues, which things are very commendable. But also to be patrons of Religion, by using your best endeavours that the Sabbaths may be duly observed, the Ordinances of Christ frequented, and faithful Ministers encouraged. Also it is expected that you take care that provisions may be made for the poor, provisions of work for the idle, and of relief for the needy. And this further motion I shall humbly make for these Paupers, that the late additions to their yearly maintenance so fresh in memory, may not blunt but sharpen the edge of your endeavours, to make further provisions for them: Also that you look to the disorders of Alehouses, whose number should rather be lessened then increased. And that you look to the Assizes of bread and beer this dear time. You are also to be a refuge to the oppressed, a terror to evil doers, and a security to all good people, in good causes, by what names or titles soever distinguished. And lastly to be a good example to all: what hath been done by your predecessors herein, I commend to you to be imitated, and what ought to have been done, I humbly propose it to you to be supplied. Now before you are to execute your offices, you are to take an Oath, a new Oath, such an Oath as hath never been taken in this place, prescribed by the State for the uniformity of the Nation; and if you shall join in the taking thereof, you will give some testimony of your unity. I shall not paraphrase upon the Oath, but leave the matter thereof to your construction, as the Act whereby it is enjoined leaves the form of the taking thereof to your election. VIII. Jacobo Stephens Arm' Majore. HOnoured friends, Your solemn presence and An. 1650 attendance here, seems to demand of me an account of the votes upon the debates above in the Election Chamber, which I am provided to give you; but before I tell you the persons, whom providence hath designed to bear Offices in this City this next year, I crave your favour that I may take Providence for my Theme, and speak a little of that, of which in these our times so much is spoken. Providence I take to be nothing else but the Quid fit. outgoings, and exercise of that infinite wisdom and almighty power, in and about the conservation, government and disposition of all creatures& their actions, which at first manifested itself in the creation of the world. Or more briefly thus: The execution in time, of what was decreed before time; so called from the infallible foreknowledge and immutable counsel of God. Now in advancing this Providence I must dethrone the heathens blind goddesse Fortune, yet shall not allow of or establish the stoical Destiny; nevertheless I must aclowledge, that in respect of man and second causes, some events may be said casual or contingent, which in respect of God( who as the Philosopher saith, is Ens Entium& Causa Causarum,) are all necessary and brought to pass by the counsel of his own will: And also that God in the ways of his providence, doth ordinarily out of his indulgence rather then necessity, use the concurrence of second causes; although he doth not so tie himself to them, as to act onely within the sphere of their activity, but sometimes acts above them, and sometimes without them, when he is pleased to work those works which the Greek call {αβγδ}, and the Hebrews {αβγδ} great wonders, to the amazement and astonishment of the sons of men. This providence extendeth to all things and actions, great and small, good and bad. Good actions( as Divines speak) are by divine operation, and bad by divine permission, and both are as well governed by the wisdom and power, as they are wrought {αβγδ} by his determinate counsel. God hath an eye and hand in the wheels of all things; yet the chief good is not nor cannot be the author of any evil, although he can bring good out of it; for though in the evil actions of men, the natural motion is from the holy God, yet the moral transgression is from sinful man; who though in his sinful acting, to the fulfilling of his own will, he doth( though not intentionally) fulfil the secret will of God; yet he is not thereby excused of his offence against the will of God revealed in the holy Scriptures, the rule of mans life; but is thereby made liable to Justice as a transgressor of a divine Law. By this providence all that checkerwork is wrought in all human affairs, wherein the divine power is said( as it were) to sport itself, Ludit in humanis divina potentia rebus. Hence it is that poor mortals have so many sunshine and cloudy, good and bad daies, and so much April weather, I mean variety of prosperous and adverse passages of providence, which do so change the condition of poor creatures in this sublunary world, in matters relating to their souls, bodies, estates and names, that like the influence of the Moon upon the waters, doth cause the ebbing and flowing of their comforts in this present life. By this providence Nations have had their increasing, flourishing and decaying in power and glory: Hence it hath been, that some Nations have had so large a dominion so long as their day lasted; that they have shone in glory upon the earth like the Sun in the firmament, darkening the glory of all their neighbours, till their Sun did set, and the black curtains of the night overspread them. I will give you an instance hereof in the three famous Monarchies of the world, the Assyrian, Persian and grecian, that tripped up one anothers heels, and trampled one upon another, and became successively the mistresses of the world, but have all lost their commands. And as for the roman Empire that now is, it is not as it was; for the imperial Cedar hath been sensible of so long and continued an autumn, that it hath lost not only some of his leaves but branches also. By this providence have been the constitutions, alterations and translations of Government: for though man be the subject and instrument in all changes, yet the ultimate resolution must be into Gods will, as the prime and supreme cause of the beginnings, continuance and periods of government in the nations of the world; wherein it pleaseth the God of heaven and earth many times( to use the words of the Magnificat) to throw down {αβγδ} Luk. 1. 52. the mighty from their seats, and to exalt them of low degree. By this providence Nations are either upon terms of amity or hostility one with another; upon terms of unity or division, conjunction or opposition within themselves; hence it is that they have the Halcionian daies of peace, or the stormy daies of war, yea sometimes of intestine wars, called Civil, although they are most uncivil and dreadful wars,— Nullos habitura Triumphos, as Lucan speaketh, wherein the victories do scarce afford Triumphs, such warres have been lattely in the bowels of our Nation, like a mighty wind, that hath so shaken the foundations of Government, that the English Monarchy its self is fallen down and broken into pieces; and it hath raised so great a dust, that some of our stars have quiter lost their light, and others are overshadowed with clouds of dishonour, that did sometime shine brightly in this our firmament. By this providence it was, that during the late warres, and the later contests abroad, so many sons of Mercury and Mars( pardon my expression) I mean so many wise politicians and great souldiers of the AntiParliamentary party, have so often not found their heads nor hands, and they and their party have been so often constrained to find their heels. By this providence it was that so many of their secret plots have been discovered, and so many grand and hopeful designs have miscarried, that either they have not come to the birth, or been blasted from heaven upon the first putting in execution; so that iniquity hath been often forced to cover her face and stop her mouth, whilst the wrath and fury of man hath opened our lips in praises of God. By this providence it was that this City during the late warres, became so eminent for self preservation and promoting the public interest; and( as I take it) we are yet indebted to heaven for that mercy; and I conceive it will be no less virtue for us to keep our honour, then it was to get it. By this providence this last year our Counsels at home have been so prosperous, and the actions of our Armies abroad so victoriously successful, even to envy and wonder: That thereby we have some further hopes of the lengthening of our tranquillity, and security of our enjoyments, and at the length in some process of time, of the lessening of our burdens. To conclude, By this providence it is that we are, and what we are; and that the affairs of this and our neighbour States are as they are. But if any shall demand of me Why it is thus, I must confess it a hard question, but yet shall give this answer thereunto. Though the book of ordinary providences is like the volume of nature, written in so large and common a Character, and with such plainness of phrase that the things contained in them are obvious to vulgar capacities; yet the book of providences extraordinary, is both for the letter and the style so strange and obscure, that it doth oftentimes puzzle the sharpest eyes and most refined understandings, that they can hardly pick out the meaning of them; yea some of the leaves thereof, which contain Arcana imperii the unsearchable secrets in the government of providence, are wholly closed up, and not to be opened till the day of the revelation of all things; so that no man can find out the work that God makes perfectly, or to use the phrase of the royal Preacher, From the beginning to the end, {αβγδ} And as for some works of providence, Nec intellectu nostro penetrare, nec pro arbitrio nostro immutare possimus, we can no more understand then alter them: Yet notwithstanding this great difficulty to demonstrate all providences by all the causes thereof. I may say of the works of providence as the Kingly Prophet said of the works of nature, There is no speech nor language where their voice is not heard, and in some measure understood. It is regularly true that in the school of providence, successses do not in and of themselves, without the Word of God, teach us positively and necessary, the goodness or badness of persons or things, so as certainly to conclude love or hatred from them; yet in solemn appeals to heaven in doubtful cases, not determinable by the Word, events have been heretofore held to speak in the language of a Divine sentence for human satisfaction. And it is an agreed case, That Gods rod and staff, comforts and crosses, have their voices, and do read us general lectures of the creatures vanity, Gods All-sufficiency; and something also that tends to faith in God and repentance from dead works, and happy are they that can learn such lessons from providence. Furthermore, as to all the passages of ordinary providence they do bespeak our acknowledgement of God, as being wrought by his hand; but the passages of Extraordinary providence being wrought by his strong hand, and outstretched arm, do bespeak our admiration. And as to all passages of providence, the Divine Word doth command silence to all carnal reasonings about the reasons and ends of Gods proceedings, and doth give a check to all impatient expostulations, {αβγδ}, Rom. 9. 20. Who art thou that disputest against God? Whereas man should quiet his spirit before him, under all his dispensations; for although perhaps the carrying on of his designs in the world may cross some of our interests, we ought to put our hand upon our mouths because he hath done it. And although the works of Gods providence may upon their first appearance seem to us like to some of the first productions of art and nature, rude, gross and ill favoured; yet Solomon that oracle of wisdom, said of every thing God makes, It is {αβγδ} fair or beautiful in colour and proportion in his time or season. A memorable example of calmness of spirit that King of Spain gave when he heard of the disastrous miscarriage of his great otherwise called Invincible Armado, That he sent his Ships to sight against England, but not against the Deity of heaven. And if you will have Scripture examples, take good old Ely, when the rod of God was shaken over him; and patient Job when he was under the lash; It is the Lord, saith the one; and Blessed be his Name, saith the other. And now having spoken thus much of providence in general, I come to speak of a particular passage of providence in the election of our new Officers, for whom I have reserved a few words, least having spoken of providence I myself should be accounted very improvident in spending all the stock of my allotted time in generals. Now what Solomon saith of Lots I may say of Votes, {αβγδ} The whole judgement or disposition is from the Lord. The names of the Officers elected are— And now Gentlemen elected to these several Offices in our City Government, I shall more particularly, although more briefly, apply myself to you. I shall humbly propose unto you providence as worthy of your most serious consideration. And I shall desire you to stand in Janus posture, with a face towards the old year, and another towards the new, that you may the better observe and serve the Government of providence. If you take a view of the passages of providence in this year last past, you will find, that there have been usual performances of religious exercises without restraint and disturbances; some further encouragements to virtue, and discountenancing of 'vice, by the putting in execution of some good new Laws made by the supreme power residing in Parliament, that there have been some further provisions made for the increase of the Revenues of the Chamber, and the maintenance of the poor in the Hospitals by the purchase of Fee-farm Rents, and some better accommodation for the keeping of the Tolsey Court by a stately structure. The new Talsey. That there hath been a friendly compliance betwixt the Citizens and souldiers, I wish the same may continue: That for the general, things have been in a very peaceable condition, and the bodies of the inhabitants, for the most part in a healthy constitution; And that the honour and reputation of your City hath been upheld and maintained. And the means that have been serviceable to providence herein, have been the pious and just disposition, the vigilant and faithful care, the industrious and active endeavours, and the generous and prudent deportment of those worthy instruments, that having been entrusted for you, have accordingly endeavoured to promote the common welfare of this City. All which being duly weighed, as they may challenge from the Citizens in general gratulation, so they will afford unto you in special, that are to succeed in Office, matter of instruction. And now for the year that is to come, wherein you are to act your several parts: It is beyond my reach to prophesy of future events; neither do I think you should be so solicitous about the success, which belongs to God, as studious and industrious to dischage the several duties which belong to you, this is commonly attended with a blessing; for it is an experimental truth, that To do well, is the ordinary road way to have well: But then the place you are to keep is festinare lentè, to act upon deliberation; and for your guide, that you may not miss the way, I shall commend that moral precept which Alexander Severus( though a Pagan) liked so well, as to make it his Motto, Quod tibi hoc alteri, Do as you would be done unto; and so doing, it will be your wisdom to eye God in the ways of his providence, and to take such due notice of his seeming smiles and frowns, in good and bad successses, that you may gain some advantage thereby. I shall also recommend unto you the text this morning, Honorantes, honorabo, 1 Sam. 2. 30. and do desire your endeavours to put in practise those worthy instructions of the Preacher, which M. Fox. I shall thus epitomize; That you should improve your power and parts for the honour of God, That so honouring him by way of reflection( as he was pleased to term it) he may honour you by way of retalliation; and as you now have the honour of approbation upon the entering into your Offices, you may have the honour of commendation when you shall leave them; and also maintain the honour of your City, the Civil Government whereof is now to be committed to you, and the well managing thereof is expected from you; for assurance hereof, we should be contented to take your bare words, but custom and the Charter do require your oaths, which now are to be administered unto you. IX. Antonio Edwards Arm' Majore. HOnoured and beloved friends here assembled, Whom in respect of your several qualities Ano 1651o and degrees, I may not unfitly term the sum and abridgement of this renowned City. Your solemn posture here doth seem to invite me, to make some Prologue or Preface to what is now to be acted in this theatre. And therefore I shall take the boldness so to do in a brief Discourse, and I hope not unsuitable to the present occasion. Time, which is held in the Schools to be quamtitas fluens, not a permanent but a flowing quantity, may be said to have a kind of a circular motion, like to the courses of the Sun and Moon that measure it. A ring is a fit emblem for the year, which by a revolution endeth where it did begin; so doth our City year, which having had his several seasons, like so many Colons, or members in a sentence, is now in a good season come to a Period. This day is the tropic of our year, wherein our chiefest City Officers, together with the burdens incident thereunto, are turned over from them that have born them, unto some other persons, who are chosen in their rooms to undergo them. The soul of power and authority which did animate and actuate our chief Officers in managing our City Government this last year, is ready to depart from them, they being in extremis, and by a voluntary emission and facile transmigration to pass into the Gentlemen newly elected, who I hope will not only succeed them in their places, but also in their endeavours of Reformation, the advancement of the common welfare of this City, and maintenance of the public peace of this Commonwealth; wherein I may truly say, and I hope without offence, that amongst others Mr Maior hath this last year, been so much exemplary, that he hath deserved to be put in the Catalogue of those that are ranked in the Superlative degree. I shall acquaint you with their names, and then having delivered to you some short observations upon our late deliverance, and afterwards made my particular application in a word of advice to the Officers elected, I shall conclude, Their names are— As for the Stewards or Chamberlains of our City( who much resemble the Quaestores urbani in old Rome) they are( by a kind of necessity) to continue in their places, yet not without a new election: the experience of whose former actings hath begotten in us a confidence that their future administrations will be such as shall become good stewards in the year succeeding, which I wish they may find more peaceable and less chargeable. Amongst the many memorable passages of actual providence that have been conspicuous in our Horizon this last year, the most eminent and remarkable was the strange march and stranger defeat of the Scots Army, whereof I may say, as a Learned Doctor doth of many works of nature, that it requires our wonder as well as our enquiry: and Gods pleasure therein may silence all, although perhaps it will scarce satisfy some, This Northern Army like a black cloud in a calm and fair season, suddenly appeared, and rolled apace hitherwards, threatening a storm to this place, if not timely prevented; but the good hand of the Lord of Hosts( in his gracious forbearance of us notwthstanding our ill deservings) kept back that formidable Army from us, whose design reached unto us, as we are credibly informed. By means whereof that dreadful tempest fell upon our neighbour city: which out of a belief of the Worcester. enemies strength, and fear to make resistance, through distrust of her own, and perhaps out of a desire in some to promote the enemies design( it were very uncharitable to think so of all) entertained if not welcomed those foreign guests, for which at last they paid so dear, and that in a severe impartiality, without distinction of persons differing in affection, or putting a difference betwixt an error and a crime. Whose sad condition how can we but commiserate? if we consider what force and violence, what terrors and affrightments: what loss and damage they sustained and we escaped? And who can take offence if I should declare the Citizens of Worcester to be fit objects of your pity, yea, many of them of your liberality? which the Heathens themselves( guided only by the candlelight of nature) did exercise to very enemies subdued, and did account it no small part of their piety so to do. I might tell you how conquering Caesar used so much Civility in that kind, that it was said of him Odio civiliter usus, he used his hatred civilly: but I need not go so far for an example, you have it in the present Victorious The Lord general cronwell. general, whose nobleness of spirit hath been discovered, not only in gaining of conquests but also in his deliverance toward the conquered, so that he hath thereby gained a good report out of the mouths of enemies themselves. Let none of us therefore be so flinty breasted as to insult over the miserable in that poor City, and to shut up from them our bowels of compassion, which the Heathen Poet accounted to be so inhuman as to exceed belief, Nec mihi credibile est quenquam insultare jacenti. Yea rather should we raise their disconsolate, and dejected spirits( especially of such as are well affencted by stretching out an officious hand in ministering to their necessities, then to add affliction to the afflicted. I therefore commend their case to you, and wish that they may have cause to commend your charity to them. Some of the Officers of this garrison( as I have heard, and to their praise be it spoken) have already in their pity and bounty to them lead the Van, and I hope we shall not be unwilling to bring up the Rear. Let us consider that what befell them might have befallen us, whose preservation is to be ascribed not to merit but to mercy. Had their sad Tragedy been acted here, the change of your conditions would have changed your habits; from scarlets to blacks, and would have occasioned daies of mourning instead of feasting: and wo, and lamentation, in stead of the voice of joy and-gladnesse. But hitherto the Lord hath holpen us, so that Gloucester is become another Ebenezer. It continueth A City saved by the Lord, a Maiden City, not hitherto ravished by any sons of violence, as the three sister Cities have been, whilst this Worcester, Hereford, bristol. City hath been a City of refuge, and a port of safety. Let me therefore sand one winged Messenger to Heaven, in this Virgin-Cities behalf( whose servant I am) O that the Lord would be pleased to say to Gloucester as sometimes he did to Israel by the mouth of his Prophet Hosea: I will betrothe thee unto me in faithfulness, and thou shalt Hos. 2. 20. know the Lord: I think I should not mistake if I said, that the late danger we were in was as well a mercy to us as our deliverance, though not so great; in regard there was thereby a fair opportunity given to this City, and readily embraced, to vindicate and clear her self from some fowl aspersions which the hand of jealousy, if not of envy had cast upon her, to spot and slain her reputation. The apprehension of danger wrought in us some fear, and the more because we had deserved a scourge for our unthankfulness for former mercies, and fear quickened us up to action, in making preparations and provisions to give a repulse to the enemy, in case of an assault( knowing it would be too late to take up the buckler after the wound received) which was done with so cheerful and unanimous industry and resolution( your chief Magistrate and other good Assistants of the Aldermen his Brethren, encouraging others by their own example) as hath I hope given a clear demonstration not only of this Cities care of self-preservation, but also of fidelity to the Parliament, as may for the future non-plus and put to silence the tongues of whispering detractors. This action was performed by Citizens and souldiers for their mutual support and safety, yea, Citizens themselves turned souldiers hac 'vice. Therefore upon this trial how can I but expect as well as wish a better understanding, and a closer union betwixt the Citizen and soldier, even that they may be conjoined in affection as they have been in action? But though I hold our fears in this sense to be a favour, yet I must aclowledge our deliverance from the evils feared to be a far greater favour. This deliverance was at a greater distance then Gloucester siege laid Aug. 10. Thursday, raised Sept, 5. Tuesday. An. 1643. that in 1643. of the raising of the siege, and by reason thereof the damage was not so great to our country, yet the benefit, and advantage little less to ourselves or to the State. This deliverance( as well as that) was in the harvest season, and in the same month of September, were the enemies cut down; which being so near in time, and both of so grand concernment, had not the Parliament appointed the day of this signal victory to be yearly observed, I should have advised that this additional mercy might by way of an Appendix have been conjoined unto the former in our yearly commemoration, seeing the enemies of the Parliament in both received a fatal blow, and were disappointed of the harvest of their hopes. And now not only the instruments of our safety have better assurance of the rewards of their faithful service; but also the well affencted throughout the whole nation, put upon a greater expectation that the Iron age will shortly cease, and golden times take place; wherein may be reaped with joy the fruit of all that precious seed which for many years last past have been sown upon the public faith with tears and drops of blood, in a further and more certain fruition and enjoyment of a more pure and undefiled religion, together with a godly Magistracy and Gospel-Ministery, which two grand Ordinances in a Christian state are for Ornament, and for establishment, like to Jachin and Boaz the two stately pillars of brass set up in the porch of Solomons magnificent Temple, and also in the 1 Kin. 7. 21 settlement of a profound and confident peace; and in the administration of so universal and impartial justice, that the cause shall be every where more looked upon then the person,— armisque potentius aequum. Right become more powerful then might; together with a more full and absolute freedom of our persons, consciences, and estates, from Tyrannicall oppressions, the best tokens undoubtedly of a true Jubilee, and the truest Characters of a flourishing Common-wealth. And why may not the promises that have been made by those that are in power, serve to bottom our hopes, that so right a use will be made of our admirable successses, as shall pave a ready way to the speedy accomplishment thereof; unless in judgement to this Nation, for the ingratitude and disobedience thereof some possessed with the spirit of Da●us in the Comedy, or of Demas or Deotrophes recorded in sacred writ, I mean, some turbulent, or ambitious persons, either meditating their own revenge more then their countries peace, or minding the things of the world and their own private wealth more then of God and the Common-wealth, or seeking the advancement of themselves, their families, and friends, rather then of Christs Kingdom and the public good, should by any open disturbances or close contrivances, throw in any blocks to obstruct the same. And though it is dishonourable for us to imagine that the supreme powers will not constantly aim and shoot at the right mark, after their so many professions and public declarations made of their good intentions seconded with some beginnings of reformation; yet let us help them by our prayers to him that is higher then they; that they may be enabled so to improve their many victories, that we may not thereby become more safely miserable, but that our expectation of the enlargement of our privileges, and lessening of our burdens may in due time be fully answered: so that in future times we may comfortably reflect upon our enemies Autumn as being the spring time of our prosperity. Some do much doubt that this Common-wealth will come much short of the glory this Nation had whilst it was a Kingdom, because they suppose the great Luminary of knowledge will be eclipsed by the interposition of some that are all for changes, and to bring things to a level, and who are so moon-blinde that they cannot see the worth of learning, but having themselves little or no acquaintance with it, are but small friends if not enemies unto it; but I am of another opinion, because our Noble general is Chancellor and Maecenas of one of our Chancellor of Oxford. chief Seminaries of Learning, and thereby is deeply engaged in the protection of the Schools; And I hope will be as famous for cherishing of Arts, as he is already for bearing of Arms. But I must not expatiate and walk further in this field, lest being so late I should forget my way home; and therefore leaving this foreign discourse I shall now confine myself to what concerns our Cities jurisdiction, and make my humble address to you M. Maior elect, and the rest of the Gentlemen that are to bear office this next year, Gentlemen, you are to take care of the City-wealth, yet not to neglect the Common-wealth, and in order to the promoting of both, you are in your places to maintain the true Religion, and to walk in that excellent rob which the Learned Preacher this day brought out of a The holy Scriptures. rich M. Nelme Wardrobe, the rob of righteousness personal and political, habitual and practical, which he presented to you with a divine charge, that you should put it on. It was that rob wherewith Job that was a good man and a good Magistrate was clothed withall. And I shall present unto you also another rob that will be an Ensign of honour to you as well as the former, and that is {αβγδ} the garment of humility: for humility in a high estate is a singular ornament, and the Apostle doth command you to put it on also, Be ye clothed with humility. I desire also to present unto you something more that may be useful for your eyes and hands, and that is that you are to be observators of the manners of the people, that are within the limits of your authority, that they may be kept in peace and good behaviour, and to be conservators of this City, together with the just liberties, privileges, customs, and revenues thereof. This will be for your credit and comfort, and the benefit of such as shall live under your government, who shall( as you heard this day) thereby have occasion, to bless God for your good performance of what you are now by Oath to undertake. X. Willielmo Singleton Armig' Majore. Honoured Citizens, WE are come hither to change the Scene, and therefore I am to present other persons unto you, who are to act their parts in our City government in the year next following: for you all know that our elections are annual, the reason of that policy I take to be, lest by a longer continuance in Office, the Offices by reason of the incident charges and troubles thereof, should be overburthensome to the Officers, or the Officers by their manner of administration be overburdensome to you. This day our City year doth end, and another year begins; like to the lines in the Athenian Tables, wherein their Laws were written {αβγδ}, ordine retrogrado, as Oxen plough, turning out, and presently turning in; here is no intermission, for the term of our government admits of no vacation; therefore upon the exit of the old Officer, there is the intrat of the new; or rather upon the entrance of the new Officer, the old goeth out. Now give me leave as well to look backward upon the year last past, as to look forward towards the year that is to come, and to speak something of both; which you may please to take as my New years gift upon this our New years day. This year hath been a year of great Eclipses of the two great Luminaries of Heaven the Sun and Moon; but they have not been so dark, nor yet their effects or consequences so dismal hitherto to us, as to make annum tenebrosum a dark year: for neither the Parliament, nor yet the Pulpits, neither the Courts nor Corporations, have been under such Eclipses as some feared, and others desired. I cannot say we have any assurance that they shall not be hereafter; for as all things under the Sun are subject to vanity, so all things under the Moon are liable to changes. And as for the peace of this Commonwealth, that hath been continued; and as for successses abroad they have been obtained. When I said peace, I said much in one word, for where peace reigns like a Queen, she is attended with many other blessings as her Ladies of honour; but I did not say, nor yet intend so much thereby, as the Hebrews do by their Shalom, which we interpret peace, for thereby they denote all prosperity and fidelity; And whereas I said successses, I would thereby hint out unto you, how the English valour by land and sea, hath been this last year crwoned with victory: which although it may afford matter of thanksgiving and rejoicing yet( in the opinion of some wise men) not without some trembling, if we consider how much we are at peace with error and 'vice, and how much we are at difference with our neighbouring States For this year, the bond of Amity, so long continued betwixt the English oaks and the Low country willows( which were held the surest confederates in regard of their reciprocal interests) is broken asunder, which hath occasioned some storms at sea, whilst we have had a calm upon the land. From entreating of us in Q. Eliz. dayes, they came to treating with us in after times; and now they have proceeded to a higher degree even of fighting against us. This passage of providence, causeth sadness to sit upon the spirits of many, who fear what the event may be: At which as I do not marvel, seeing one Emblem whereby we Mr howel in his vocal forest. were represented, was two Pitchers swimming together, with this Motto, Si concutimur frangimur, if we clash we are broken; so I wish it may not so come to pass, but rather that it may produce a closer union betwixt us and the United Provinces; or if that may not be, that howsoever neither this Nation, nor yet the Protestant cause may be disadvantaged thereby. Two of the concommitants or attendants of our peace I shall mention to you; and they are plenty and health: It hath been a year of plenty for the food of man, though in many places of some scarcity for the food of beasts. I must confess it hath been a year of drought, but( through Gods mercy to us) it hath not been a year of dearth, because the staff of bread was not broken. It hath also been a year of much health to this country, but very eminently to this City; so that though our Phisitians have increased, yet their practise hath not this last year, and I hope I shall not be blamed, that I say I am not sorry for it. I would I could speak as much of the Wealth of the City as I have of the Health of it; but I must aclowledge( and that with some sadness) that the trade of this City hath been this last year under some eclipse, and some of our Citizens have been obscured: what are the true causes thereof, I shall not take the boldness at this time to determine; but I will make so bold as to acquaint you with three several opinions thereof, and leave you to be judges thereupon. The first is, that many of the Gentry are much cooled in their affections to this City, because it hath so constantly adhered unto, and so faithfully acted for the Parliament: if this be true, there is the greater reason, that at length some recompense should be made for our great losses by fire, sustained for the Parliaments sake. The second is, that when this City had less security, then it had more trading, and that if the Garrison might be removed from it, the ancient trade would return unto it. The third and last( though as I take it doth not carry with it the least reason) is this, That when this City had more zeal in Religion, then here was more quickness in Trade; and that if the Churches might be fuller at Gods market-times, then our shops at our market times would not be found so empty. To this decay of trade upon the Land, I might add the losses of divers of our Citizens goods by water by a sad disaster; both which do show us the vanity of things below, and may instruct us to set our mindes more upon those things that are above. Having made these short glosses upon the text of the last year, I come now to say something of the year next following. I shall not speak by way of prediction to tell you what will come to pass, for who knoweth what is in the womb of time? or what will be the births of this next year? our judicial Astrologers are bold undertakers this way, out of their pretended knowledge of the aspects, and influences of the celestial bodies: but some others are of opinion, that as probable and rational conjectures may be made by observing the courses of men, and considering the state of things upon the earth; which I shall not presume to do, but leave it to those sons of wisdom, who can better discern effects in their causes then myself: yet this I shall adventure to say, being warranted thereunto by the Kingly Preacher, the Oracle of wisdom, that there shall be no new thing but what hath been done already. For as eloquent Mr Fuller speaketh, This world affordeth no new accidents, but in In the Epistle before the Holy-Warre. the same sense wherein we call it a new Moon, which is the old one in another shape, yet no other then what it hath been formerly. Instead of prophesying I desire to give you a word of advice. Let the mercy of God to us this last year, be accounted by us as engagements of our better serving of him, and of one and other in the Offices of love this next year. Let the supreme Authority of this Nation( under whose shadow we are protected) have your prayers as well as your purses, that they sitting at the helm of this great Ship of the Commonwelath, wherein we are all embarked, may steer their course in the managing of their affairs, so piously and prudently, that it strike not upon the sands, or dash against the rocks, and so suffer shipwreck. Let the good service done by the old Officers this last year for the Commonwealth, this City and yourselves, advantage them somewhat in reputation amongst you, and let such as have done double service have double honour. And amongst them let Mr Maior that hath had the chiefest place in the government, sit in the uppermost room of your estimation. And as for the new elected Officers, let them find your ready compliance, during the year next ensuing, in all the ways of observance and assistance, as occasion shall require; whom that you may the better know I will acquaint you with their Names.— And now Mr Maior elect, and the rest that are chosen to bear office in this City this next year let me make my humble address unto you; you are chosen to offices of trust, and I hope you will be trusty Officers. You had a good lesson this morning for your good behaviour, and I think you are all bound to it; I shall make a short repetition By Mr Heane. of it; you must be {αβγδ} without blemish, and {αβγδ} without complaint. I shall make this further addition, you are entrusted with the honour and profit of this City: the honour thereof consists chiefly in the maintenance of true Religion and Justice, together with hospitality to Citizens and strangers, which may be said in some sense due, although it should be done freely. The profit thereof consists in the maintenance of your liberties and privileges, together with the well ordering of the revenues thereunto belonging. Let me commend one thing further to you, I hope none will account it a matter of superstition, although perhaps some may a work of supererogation, and that is, that you would( together with others) join your shoulders to hold up the stately fabric of the Colledge-Church( the great Ornament of this City) which some do say is now in danger of falling. Now although for the performance of your duties, we need no other assurance then your words, and could( out of our good opinion of you as the Athenian Judges did by Xenocrates, who gave testimony before them) cry out that you should not take your oaths; yet because it is otherwise appointed, I am to invite you thereunto; and I wish you may be as careful to observe them, having taken them, as I hope you are now willing to take them. And so I have done. FINIS. Errata. page. 22. line 18. for Warwick. red Worcester. page. 30. line 13. for whereof some, read some Offices. A CATALOGUE of the NAMES of the several Officers in the several Years afore-mentioned. Years. Maiors of the City of Gloucester. Coroners of the County of the City of Gloucester. Bailiffs of the City. and Sheriffs of the County of the City of Gloucester. Stewards or Chamberlains of the City of Gloucester. 1642 1643 Dennis Wise Alderman. John Scriven Alderman. Edw. wagstaff, James Wood. Brian Jenings, Thomas Witcomb, John Purlewent, William russel. 1643 1644 Nich. web Alderman. Dennis Wise Alderman. James Stephens, Robert Tyther. John Purlewent, John brown, John Singleton, William Bubb. 1644 1645 Luke nurse Alderman. Nicholas web Alderman. Toby Jordan, John Edwards. William russel, William Bubb. John brown, Robert Hill. 1645 1646 Laur. Singleton Alderman. Luke nurse Alderman. Anthony Edwards Walter Lane. Thomas cook, Henry Knowles, James Comelin, Jeffery Beale. 1646 1647 Jasper Clutterbooke Alderm. Laurence Singleton Alderman and afterwards John Madocke Alderman Tho. Prichards, Henry Ellis, and afterwards Robert pain. Thomas cook, Henry Knowles, James Comelin, Jeffery Beale. 1647 1648 John Madock Alderman. Jasper Clutterbooke Alderman. Thomas pierce, Thomas lug. Nicholas web, William Scudamore, Richard Massenger, John Tomes. 1648 1649 Henry Cugley Alderman. Laurence Singleton Alderman. William clerk, Richard tailor. Richard Massenger, Thomas Trippet, William Scudamore, John Madocke. 1649 1650 James Stephens Alderman. Henry Cugley Alderman. Robert Tyther, William Fowler. Thomas Trippet, John Madocke, William russel, William Stapp. 1650 1651 Anthony Edwards Alderm. James Stephens Alderman. Henry Robins, Daniel Lysons. Samuel Brewster, John Perks, Thomas gate, godfrey Ellis. 1651 1652 William Singleton Alderm. Anthony Edwards Alderman, and afterwards Tho. Hil. Alderman. John Purlewent, Thomas Witcomb. Sanuel Brewster, John Perks, Thomas gate, godfrey Ellis.