THE MAGISTRAT'S Dignity, Duty, & Danger, Set forth in a SERMON Preached in the High Church OF EDINBURGH, On the Anniversary Day of the Election of the MAGISTRATES.  Nehemiah 5.19. 
Think upon me, my God, for good, according to all that I have done for this people.  Claudianus de 4. 

Consultatu Honorii.  
Tu Civem pat remque geras, tu Consule canctis,  
Nec tibi, nec tua te moveant, sed publica vota.   Lucanus Lib. 2. de Laud. Catonis— 

— Patriaeque impendere vitam.  
Nec sibi sed toti genitum se credere mundo.   
—  

In Commune bonus: nullosque Catonis in actus  
subrepsit, partemque tulit sibi nata voluptas.   
London, Printed by J. D. and are to be Sold by John Vallange Bookseller in Edinburgh, 1693.   

To the Right Honourable Sr. JOHN HALL. of Dunglass, Lord Provost. And to the much Honoured 



Bailies.  
ARCHIBALD MUIR of Thorntoun  
GEORGE CLARK  
GEORGE HUME    
JAMES MACLURG Dean of Gild.  
WILLIAM MEINZIES Theasaurer.  
Mr. HENRY FERGUSSON Colledge-Theasaurer.  
GEORGE STIRLING Deacon-Conveener.    
And to the rest of the Honourable Council of the City of Edinburgh.  
THe Integrity with which you manage the public Concerns of the good Town, has justly raised your Reputation a fair and lasting Memorial in the Hearts of the Neighbourhood of the City: the calmness of your Tempers, the moderation of your Proceed, the solidity of your joint Consultations for their common Welfare, the sober and prudent Methods by which you tender the quiet and peace of the Inhabitants, in this difficult Juncture, speak loudly your Care and Diligence is more levelled at their Ease and Advantage, than prostituted to gratify Humour or private Interest: 
Privati pertinacia in publicum exitium.  The great Bane of all Communities.  
It is the happiness of the City, that as the Candour and Justice you practised in your private Capacity, 
Tacius pessimum veri affectus & judicii veninum suaquique utilitas: idem:  in the Pursuit and Conduct of your particular Affairs, pathed the Way to your Rising to the Dignity you are in so you have Carried and do Retain the same, in the Eminent Station you now move in, only you have a more Splendid Theatre, a more Ample Sphere, to Display and Exerce these and the other Virtues, you are so happily Endowed with; and as these Secure you in the Minds of the Citizens, from all Suspicion of Dishonesty in your Public Trust, so the Opulency of Fortune, with which God has Blessed and Crowned your Industry, Elevates you above all Sordid Temptations thereto, to which the Straitened Condition of others makes them Obnoxious, all which makes Un-prejudiced Men equally Esteem & Love you, & promise much Honour & Felicity to the Place, from your Auspicious Government. 
Seneca. Omnium enim somnos illius vigilantia defendit, omnium ovium illius labour, omnium delicias illius indastria, omnium vacationem illius occupatio, ut remissam aliquando animam habebat nunquam 〈…〉   
I may safely Transfer and Apply to you what the Prince of Moralists wrote of Polybins, your Walking makes the Indwellers Sleep sound, you Toil for their Ease, you are Bufied that they may more freely follow their Pastime, you are constantly Employed that they may have release from Trouble; so that though you may enjoy some Intermission, yet no immunity from Care. The fate of all in such conspicuous places of Authority, if they act conform to the ends of their great Trust, and their comfort in the day of their solemn Account, that they have bend their study and endeavour this way, more to serve the Public than their own Avarice or Ambition, which many under that Pretence too frequently advance.  
How little you are influenced by Humour or Partiality, I myself am a signal Instance, that being outed from my Ministry for not complying with the present Scene of Affairs, yet you have not measured your Affection by the difference of your Persuasion, but have kindly remembered my Twenty years' Service in the work of the Gospel among you, by a Donative with such frankness and generosity, as discover the benignity of your Natures, the impartiality of your Actings, and how far you are above the narrow divisive Practice of some, who confine all their Offices of Charity, Humanity and Justice, to those of their own Opinion, and make that the Standard of their public and private Benefits or Deeds, yea and the Caracteristick or Mark, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not only of their own, but of God's Party too.  
Having some Inclinations to retire from this public Place, since I can be no more Serviceable in the Station I was once in, I thought it my Duty from the just Sense of your Worth, and the grateful Resentment I retain of your Favour, to say all this, and in Testimony of my Sincerity in Avouching it, to Dedicat this Discourse to your Honourable Board, where, that God's Spirit may Preside, and Direct you in your public Ministrations, and Prosper your honest particular Employs, is the hearty Wish and constant Prayer of  
Your most Humble, most Faithful, and most Obliged Servant, JOHN MACKQVEEN.   

To the Reader.  
WHen I removed from Edinburgh, with Resolution to take that innocent satisfaction in the Society of my Relations, their distance from this place, and my constant fixedness to my Charge in the City deprived me of, for so considerable a time; I left this Discourse, as you now have it, to the care of a particular Friend, in order to be Printed, but my Books being seized upon by Command of some in the Government, my Papers were so scattered, that these few Sheets came not into the hands they were appointed for, so that upon my coming to this place, I was surprised to find them here, not expecting but they had been published at the time I intended, however now you have the Sermon as it was then designed.  
It was preached in a time, when the City was divided, if not crumbled into Factions, and I never was, nor will be interessed in the sidings of Popular Communities, I delivered these plain Truths without any concernedness for one Party or other, as by perusal it may appear to any, and it is well known, that at the time it was delivered, it relished ill with some who thought more Eulogies than are here bestowed were due to them upon account of their Dignity, whether they deserved them or no: And a slavish Custom had so far tirannized over some in their public Appearances, meanly through their lavish Commendations to foster this Humour in the Magistrates, by foisting into their Discourses some Claw-back Expressions, whereby they were soothed in their Vanity, rather than instructed in their Duty.  
Since my entry to the Ministry, I judged it more becoming me, to reprove the Faults of my Hearers, of whatsoever Quality or Degree, than to palliate them, & howsoever this may pass for Folly in the Opinion of some, who make the Favour of these Balaks on whom they depend, the Pol-star of their public Motions: Yet I had rather with Micajah, incur the Displeasure of Men, by telling the Truth, than either offend GOD by lying in his Room, or through encouraging Men to continue in their sinful Course, flatter them to their Ruin, by hiding their deformities, or representing them to their view, through leslening perspecttives.  
I hope a Discourse so honestly intended, will leave no bad Impression on these who now are, or at any other time may be in trusted with the Government of the GOOD TOWN: It is the property of divine Truths, and  Sermons, they are adjusted to all times, 
Rom. 14.  what was written before, was written for our Learning. And this small Essay, will render no less seasonable and useful Instructions to others in these Offices, than it did to them for whom it was first prepared: If it conduce to the effectual bettering the City, by exciting the Magistrates to Zeal and Care for the Public, by making us all endeavour to be more useful to the World, and benesicial to one another, the Author hath his Wish; the City will have the Benefit, the Magistrates will have the Comfort, and GOD will have the Glory.   
Acts 13.36. 
For David after he had served his own Generation, by the will of God, fell on sleep.  
THe mind of Man is more easily instructed, his affections more readily swayed by the light and efficacy of an illustrious Example, than by a thousand Precepts or Directions: a single Instance or precedent of Excellency, strikes more powerfully on our Fancy, insinuats it itself more dextrously into our Memory, is more convincing of our judgement, more attractive of our Love and influential on our Practice, to beget in us a generous Emulation, than all the Embellishments of Rhetoric, or florid Eulogies, wherewith studious speculative Men seek to adorn or recommend it: Hence it comes, that the Method of writing particular Men's Lives, has been of old in great esteem, and is now by some ingenious men preferred to Annals or History, for as the Sunbeams contracted in a Burning-glass to a point, has greater force, so Virtue darts more beautiful Rays, more  Charms operats with stronger Energy when exposed to our Consideration in a well-drawn Picture or eminent Pattern.  
Now these Misconceits of Difficulty or Impossibility, wherewith we palliate our Sloth or Negligence are confuted, these Chains by which we are fettered from Industry and Action, are filled off by the Copy these have left us, who with Honour and Success have performed their Duty and Task: We see in brave and heroic Examples, Virtue clothed as it were with Flesh and Blood, that which in the Writings of its greatest Admirers, is but a dead Letter, in the Harrang's of the most eloquent and passionate Orators but an ineffective sound, is now drawn to the life, made visible in its best features and full Proportion for our incitment and encouragement: For you must know the Descriptions of excellent Men we read in the Scriptures, are not to be treat by us as Pictures in great men's Galleries, are gazed on by Bours and Idiots, which serve for Ornament to the Room, or Divertisement to the more intelligent, but they are Looking-glasses to us, Directories for our life, Patterns for our imitation, Copies for our transcribing; for which end I come now to offer your Religious Attention, that of our Text, David after he had served his own generation, etc.  
What some have observed of Aristotle, that his Rule is wrapped up in the example or instance he brings, is the Method of the Holy Ghost, when David says, I will walk within my house with a perfect heart, he gives the Character of a Magistrat's domestic Behaviour, 
psal. 101.2.  what he should be at home as well as abroad: When Job says, I put on righteousness, and it clothed me: he fits a Robe for every good Magistrate, 
Job. 29.14.  preferable to your present distinguishing splendid Attire: When Joshua says, I and my house will serve the Lord, he draws the Picture of every good Master of a Family, 
Josh. 24.15.  who in the defection of others, should make his own Dwelling a Chapel for God's Worship. When holy David says, 
psal. 6.6.  I water my couch with my tears, he has showed us a more lively (though not so ostentive) Portraiture of a penitent than St. Francis with his cowl Sandal, Hair-shirt, and the other external Trumpery of Mortification, his order can present us, so here David after he had served his own generation, carries in i● a commanding Precedent for us to serve ours.  
In the Words, we have David's Character and his end, or his Employment and Liberation therefrom, he served his generation, that was his Character and Work, and then fell a sleep, he was exonered of his Burden: or you may call it his Charge and Discharge, his Toil and his Rest: he served his generation. This was his Charge and Toil, he fell on sleep, here his Exemption, Ease and Freedom from his Work and Labour. By Generation, we are to understand men of the Age in which he lived, these who were co-temporary with him, whom David in his public capacity did set himself to Benefit and Advantage, to serve, these was certainly a matter of Toil, Labour and Difficulty, as the word serve in the Original imports, which signifies to pull and stretch ourselves as Rowers at the Oar, a violent painful Exercise; by his falling a sleep, the following words explain this to be, he Died, and was laid into his Fathers, and saw Cirruption.  
It is usual in Scripture, to set forth Death under the Metaphor of Sleep, and all I'll say of it, is, it were well we made Sleep a Memorial of it, and that our Bed did put us in mind of our Coffin, Men would not go to their rest, with Brains so discomposed with Excess, or hearts impregnated with Malice, as often falls out: This representation of Death, under the term of Sleep, may pair off much of its frightfulness abate much of its Terror, it is but a long Sleep, as Sleep is but a short Death.  
We contribute extremely to our own Disquiet, we are too ingenious to our own Disadvantage, by the horrid Schems and terrible Dress our imagination presents Death to us in, while if we ponder right, it is not the things in themselves, but the appearances of them, the Circumstances we cloth them in, which frequently beget in us an averseness to them: The Spirit of God would have us make ourselves familiar with Death, by viewing and considering it often in these little Images of it, obvious to our senses and notice, that we may be less terrified, when it accosts us in its true Shape and natural Visage.  
David after he had served his own Generation, etc. What his Service was, we can best gather from the History of his Life. However we shall consider him here in his public capacity, so I find the Current of Interpreters, take the words as the Character of an excellent Magistrate. David's Service was not contracted within the narrow Sphere of Self, it was not confined within the straight compass of his own private Concern, it was not levelled at his Emolument or Advantage, his Pains, Care, and Trouble, had a larger Circumference, and another Centre, even the Men of the Age he lived in, and with, teaching us all to lay out ourselves, but more particularly these in public Stations, for the Advantage and Benefit of these we live among; this is truly and properly to serve our Generation. But before I prosecute this more fully, let me hint a little at something employed in the word Serve, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being transferred from the hard and laborious Exercise of Mariners tugging at the Oar, to reptesent the Magistrates Duty and Care.  
These places of Trust in which Magistrates move, for the good and interest of others, are not places of ease to indulge our laziness, or gratify our idleness. Grandures and Dignities are not the Region of Tranquillity, for all the glitter they make, 
Job 14.1.  what Job says, that man born of a Woman is of few days and full of trouble, seems to be more peculiarly calculated for public persons; the greatest Laboureres are not those who dig in Mines, or pull in Galleys, no, no, they are clothed in Purple, and carried in Pomp, who sweat for our rest, and endure a hundred Tortures for our quiet. The Palace is often but a stately Prison, or a gilded Cage, they Sleep more sound, Feed more cheerfully, and which is far better, they Pray more fervently, Fast more frequently, Chant the Praises of the Almighty more melodiously, who dwell in Cottages, stretch themselves on a Couch of Bulrushes, than these who sit under a Canopy of State, and lie upon Beds of Ivory: Wealth is a glittering Burden, 
Speciosa supplicia Cyprianus.  attended with vexing Cares; Honour is a splendid Servitude, carrying Torments and Punishments under Masks and Disguise; they who have shared most liberally of both these, have been more happy, & at more ease in other men's opinion, than they were either in reality or in their own apprehension: Roses are no more environed with Thorns than are Thrones, Crowns are lined with Cares, nor are great men's Chains the weaker for being more curiously linked, nor their Fetters less strong or heavy for being of Gold and not of Iron: yet were this something, if for all their Weight they were not brittle as Glass, or weak as Withes of Straw: for all the Pageantry and Parade, for all the Ensigns of Honour and Ornaments of State, these who serve the Public vapour with; for all the Hosannas the fickle Populace (which upon a little Disgust, Caprice, or sudden turn, they soon change into Crucifigs) sound in their Ears, while they pass through the Crowd, 
Magra fortuna magna servitus. Seneca.  or enter their solemn Assemblies, they but for the most part, carry a discontented Mind under a smiling Countenance, a real Slavery under a painted Liberty, a troublesome Bondage under an appearing Greatness.  
We may be sure if this were well weighed and looked to, there would not be such justling for Places, such bandying of Factions, and sordid Methods for obtaining Dignities in Church and State, as some may justly be charged with; but I fear many Eye the Profit and Honour annexed to these Preferments, more than the Burdens and Duties of them, or the Care and Diligence they require: and whatever any of you may think of your Advancement, I'll assure you, if you answer the Ends of it, your Labour and Toil will be greater, and if you idly indulge your own Ease, and prostitute any Power or Profit which accresses by your Places, to ends of Revenge or Riot, of Vanity or Pride, of Injustice or Oppression, your Account will be the heavier, and the Burden of your Doom will exceed that of your Office, or any Temporal Disgrace or Punishment whatsoever.  
I know serving the Public is the ordinary Apology in the Mouths of those who struggle by Hook and Crook to thrust themselves into grand Employments, but God knows the Avarice and Ambition of severals, advance their Crest under this Coverture: Many instead of serving the Public, serve themselves of it to purpose, and Feather their own Nests out of the Common-Good of these Communities they take Inspection of; I pray God it be not so with any that do now, or hereafter may bear Charge in the Good-Town.  
Since these in eminent Stations are singled out for Toil and Trouble, it should make all Governors, and us for them, more instant with God, for His Spirit to direct them in the managment of their Trust, to support them under the Burden and Difficulties they are exposed to, in the discharge of their Offices: Augustine observes on Elisha's Prayer for a double Portion of Elijah's Spirit, that it was not strange he sought a double Portion, because he was to live in the Court, in the Sunshine of the Grandeurs and Honours of the World, where the way was more slippery, danger more frequent and enticing, while Elijah being a man of Afflictions, more retired from the hurry and noise of the World, a single Portion was sufficient for his Conduct and Comfort; Adversity not being so difficultly born as Prosperity. many, the higher they rise in the World, lose so much of Goodness and Virtue as they acquire of secular Grandeur: It is a known Story of Eulogius, who from a poor Mason in Justin's time, became great in Wealth and Power, lost his Integrity and Virtue with the change of his State to the better, and in Justinian's time, upon his return to his former mean Condition, recovered that Virtue the Opulency of his Fortune, 
Luxuriant animi rebus plerumque secundis. Ovid.  and the Favour of the Court had drowned and stifled. Greatness has been Fatal to many, more have been ruined by their Dignities than bettered by them, like those Fountains in the Indies, which retain their natural freshness & sweetness all the Night over, but are no sooner shined on by the warm Beams of the Sun in the Morning, than they degenerate into sowrness. Have not you known some upon their Exaltation, change that Modesty, Meekness, and Humility, which adorned their former Station into Starchtness, Insolency and sausie-distance-keeping, wherewith they sought to hid the obscurity of their Birth, and the meanness of their Parts▪ All which, wakened others to inquire more narrowly into both, and in end made them fall short of that esteem they so sinistrously hunted after. Abundance and worldly glory-makes People often forget God, misken themselves, and neglect their best Friends: Prosperity as a heavy Clog makes the Soul drive slowly in the ways of God, as Bees rolled in Honey cannot raise themselves; the smiling Delights of the World are too great a counterpoise to the expedit Elevations and Mounting of our Spirits; therefore the holy Man, who was like to be in danger from them prays for a double Portion: and truly a double Diligence, a double Devotion, a double Watchfulness, is little enough for those in such Circumstances, an ordinary measure of Piety, of Care or Circumspection, though it may be proof enough, against any tincture of Vice, wherewith the Temptations of a private condition may assault the Soul, yet it may prove too feeble to grapple with the force wherewith Satan rushes on, or violently invades those of a higher Elevation.  
Yet would not I by this fright men of Parts and Endowments, of Honesty & Integrity from those honourable Employs, because of the Burden, Toil and Danger annexed to them, he that fears each danger, startles at every Difficulty, will never enterprise any Action of Honour or Glory: but as all Merchants must not loiter in the Harbour, because others are lost in the Voyage, nor all Soldiers wallow in their Tents, be-because others walter in their Blood in the Field: if some have miscarried, others have returned with rich Cargoes and Laurels from their Adventures, no more must you decline these public places, although others have splited thereupon, since in all Ages some have been worse, some have been better for their preferments: if we forego every thing attended with Hazard, stoop to every Opposition, shrink at every appearing Cloud, or approaching Tempest, we will never attempt any thing generous or grand for ourselves or others: Danger is the very Element of virtue, and Theatre of Glory, 
le ventlae tempeste l'orage monstrem du la courage.  nor should we consider how invidious or perilous the matter is, but how noble and useful: Let none of you then, whom providence in a regular way shall call to these higher Seats, avoid them upon score of trouble or danger, you may by the exercise of these Gifts which were eclipsed in your Privacy, convert that into matter of Renown, which has had some malignant influence upon weaker Constitutions, and you may raise Trophies for your Honour, from what has been to others precipes of Ruin and Disgrace.  
It argues Dispondency of the divine Assistance, as well as Bastardliness of Spirit, to decline these Honours a favourable providence casts in our way, and a happy concurrence of Circumstances, through God's blessing may, make us to improve to God's glory, our country's good, our own and others common Advantage: It is only the sneaking sinistrous Methods by which some screw themselves into Places, for which God never fitted them, Nature never qualifyed them, their Breeding neverpolished them, nor were they by Cultivation of parts capacitated for them, that is to be justly taxed: but for men of large Souls and proportionable Estates, disposed to Acts of bounty and generosity, regularly to ascend to these public Stations, where they are seconded with Power and Ability, with an ample Theatre for their Magnificence and Bounty: Such men's Advancement is like the conjunction of these auspicious Planets, which purifyes the Air, tempers the Seasons, fertilizes the Earth, and benefits the world with their Influences. But I believe I need not spend time in reconciling men's Affections to public Employs, in an Age and Place, where I know there are more Competitors and Candidats for preferment, than there are Dignities to part among them; there is as little fear of som's abstractedness this way, as of rich beautiful Maids among us turning Nuns, or opulent young Heirs becoming blind with Studying, or mad with Learning.  
When we moderate our Desire of worldly things, and propose Noble and Excellent Ends in the fruition of them, when we wish them for ends of Necessity or Conveniency, for honest and innocent Purposes, they become rational: But besides these ends, if we extend our Desires of them further to spiritual Uses, if we desire Riches, not only to supply our Wants, but to exercise our Charity, if we covet Power to curb the Insolency of the Injurious, and help the Oppressed, if we seek Honour not only to ward-off Contempt, but to make our Virtue more Illustrious and Influential on others, to have a splendid Sphere for displaying its Rays, and alluring others to its Admiration and Liking, than our affection to Places of Honour and Trust, and such secular Objects becomes Heavenly, Purified and Refined: It commences into the Region of Religion, it becomes a spiritual Instrument, for furtherance of our everlasting Felicity.  
However the Consideration of the Toil and Danger of those who serve the Public in honourable Stations, should check Inferiors envying their Conditition; every Glance on their Stare, should invite our Prayers in their behalf, rather than their imaginary Splendour provoke our Envy, Care and Trouble we see are their Companions of greatness, Vanity and Vexation, are in a more special manner the Appennags of public Places, the Curse thundered out against the Earth of bringing forth Briars and Thorns, seems particularly levlled at the higher Ground: and to raise this a little higher, if Subjects knew the black Phantasms of Care, Fear, and inward Discontents, which attend the Monarches of the World, and they drag with them to their Thrones, and from them to their Closets, which make their Meals many a time heartless, their Sleeps unequal, their Pillows of Silk and Beds of state uneasy, their sumptuous Fare disgustful, they would not so much envy their Condition or be discontentented at their own.  
Let us then be taught by this Reflection, Contentment with our our private State, since we are thereby secured from many Difficulties and Temptations: It had been good for some they had never been so great, they had sleeped longer in a whole Skin, and retained longer a sound Conscience, they had had fewer Snares, less Gild, and easier Cares: they had with safety escaped these Traps, Sins and Inconveniencies, into which Satan's Cunning, man's Malice, and there our Vanity precipitated them many a time. The Providence that has assigned us our lot, has measured it better for us, than if we were our own Carvers; and I am sure, if we have less Dignity than others, we have less account to make hereafter, and less danger to struggle with for the present: But if it come to our turn to be exalted higher in Honour or Power, if we follow the Precedent set before us in our Text in his public-spiritedness, our honourable Post and temporal accommodations will give reputation to our parts by making them more conspicuous, we will have the Comfort, and others the Benefit, that we faithfully and worthily served our generation, which is David's Commendation, David after he had served his generation, etc.  
The Text lays before us the Character of an excellent Magistrate, for we will consider David here in his public and politic Capacity, and it affords us this Conclusion, that Magistrates should be men of public spirits, employing their Power, Parts and Abilities, for the common Advantage and Interest of the People over whom they are set: This was the great praise of all the Worthies advanced into the Government among the People of Israel: Moses stands in the Gap for them, although they were a stiffnecked People in reference to God, and very ungrate and ungovernable as to himself, yet when God offered to take him off from entreating for them, 
Exod. 32.10.  by telling, I'll make of thee a great Nation, let me alone, that my wrath may wax hot against them: He would not forbear, Moses was of another Spirit than many among us, who care not what come of the Public, whether it rise or fall, whether it thrive or perish, if they can sit at a full Table, and sleep in a sound Skin: I'll make of thee a great Nation. What a Temptation this would have been to those who scruple at nothing, leave no Stone un-turned (as we say) to raise their Families, though on the Ruin of their Neighbours, yea, and will not stand to tread on the neck of their best Friends to serve their own ends: 
Heb. 1.25, 26.  Moses preferred the prosperity of the People to his own Grandeur, he made choice to share in their Affliction, before the Riches and Honour of Egypt: Yea, 
Exod. 32.32.  his Zeal for the Public flew higher, when he was content to forego his Happiness, that they might not miss theirs: 
Sumus magnorum Exemplorum parvi imitatores, Sallust.  Did not the same public Spirit act Jehojedah and Nehemiah, Mordecai, and Vriah, Jeremiah and St. Paul; and O! what puny Followers are we of this cloud of Witnesses.  
To convince you how much you are all concerned to advance and promote the common Advantage of one another, and the public well, view the whole frame of Nature, and you'll see there is nothing created for it self, but so placed by the Divine Providence, that it may contribute to the good of others: all that is most excellent in Nature, is most communicative and beneficent, as if with on consent they conspired to condemn Selfishness: The great Luminaries of Heaven, the Waters of the Ocean, the Fruits of Trees, the Folwers of Meadows; these are for the Pleasure, Use and Benefit of others, as well as for the Beauty and Ornament of the Universe: The more noble any thing is, 
Caussin's holy Court Discourse of Monarches.  it is so much the more useful, and as an eloquent Author has it, the great things of the World were made to serve the lesser, God would not that the great things should be great in vain, but that they should pay for their greatness, by the favours and care they were to take for the little ones, Kings and Monarches are for the Peopl's Safety and Preservation.  
Royalty is an invention of God, appointed not for the benefit of Kings, but of the Commonwealth, it was not instituted for the Vain glory of Men, but for the safety of the Universe, and Princes are more for the Peopl's sake, than the People for theirs.  
It were happy if Rulers of all Degrees did believe this, and act accordingly, than they would not measure the lawfulness of their Practices, by the length of their Sword, or the strength of their Arm, 
Ferrique potestas confundit jus omne manu Lucan. lib. 1. circa finem.  Men were never clothed with Power to use it Arbitrarly, to serve their Avarice with the Goods, or their Revenge with the Blood of their People: if these whose Authority is absolute, did stretch it no further than they should, did they count nothing Glorious but what is Just, nothing Magnific but what is Virtuous, their Power would prove the Bulwark of their People, and the People's Lives and Fortunes would be the Support of their Grandeur, and the Security of the Government: since then the doing good to others, is the Language of the whole Creation, and the most excellent things are the most useful, we most not think God has given Men Natural Gifts, Temporal Accommodations, Spiritual Endowments, for themselves alone: No, no; what is withheld from this Common and Universal End, is a piece of Monopoly, Theft, or Sacrilege, 
Brutus exuit patrum ut consulem ageret Valcrius Max. lib. 5. cap. 8.  which God will inquire after, and accordingly punish.  
The Sages of Gentilism without any other Light, than what they received in the Sinai of Nature, concluded they were born Tributaries to their Country, Zeal for the Honour of the State with them, swallowed up all thoughts for their own Ease or Domestic Concern: 
Plutarch vit. Lyc●rg. vircit a●…or patriae laudumque immensa cupido Virg. Aeneid. lib. 6.  this so far swayed them, it did preponderat, that Natural Affection to their Children, Care of their own particular Honour and Reputation, Love of Life, and all things else, which have most Ascendent over Men.  
How it stifled in them Natural Affection, we have an instance in Brutus, who with a stern Countenance and stout, but yet serene Heart, ordered from his Judicial Tribunal, his two Sons to be whipped to Death in his own Presence, for Conspiring to subvert their Country, and prostitute it to the Tyranny of the Tarquins, 
Non ego te Catilinae adversus Patriam sed Vatriae adversus Catilinam genui Valerius Max. lib. 5. cap. 8.  from which it was newly liberated. Fulvius without pitying the Youth, or regarding the blooming hopes so apparent in his Son, in whom Nature had engraven all the rare Accomplishments, capable of Politness and Improvement by Art, caused put him to Death for joining with Catiline, telling he begot him, to serve his Country against Catiline, and not to serve Catiline against his Country. Pharnaces King of the Parthians when he was dying, bequeathed the Kingdom to his Brother, because better qualified, rather than to any of his own Sons, saying, he held himself more tied to their public State, than to his Family, and that it was mor incumbent on him to provide for the Kingdom, than for his Posterity.  
But howsoever a high Pitch of Masculine Spirit in some Heroes, or a piece of Roman Gallantry in others, or some will say an obdured Temper, or some Politic Consideration might choke all Natural Sentiments, in those of a more hardy Constitution, 
Plutarch vit. Lycurgi.  yet to see the Spartan Matron counter-act the Genuine Tenderness of her Sex, the Peculiar Weakness of old Age, so subject to repining Grief, the fond Affection of a Mother, to see her Generosity and Magnanimity transport her beyond all Humane Ties, to rejoice in the Death of her Sons, when it was for the Ransom of her Country, to see her Master so great a Disaster, and patiently digest the Frustration of so great Hopes, as she might rationally expect from such promising Sparks, and all this from a Principle of Zeal for the Honour and Interest of her Country, is such an instance as may at once strike us with Wonder and Admiration of her Virtue, and a just detestation of the Mean-spiritedness, so generally predominant amongst us.  
2. Others to uphold the Reputation and Interest of their Country, sacrificed their own Honour, than which nothing is dearer to Men of Spirit, it was this which put Life and Motion into all their Actions of Bravery, yet upon Competition, they did choose to Forfeit their own to save their country's Credit, so Catulus when the Roman Army fled shamefully against his will, he ran and marched on their head, 
Plutarch vit. Marii.  that they might be concluded not so much to have turned their backs to their Enemies through Cowardice, as to have made an orderly Retreat at the Command of their General, desirous by this, the Disgrace should rather fall on himself, than his Country. This made the Lacedaemonian in Despection of his own Parts, rejoice, there were three hundred found in the City, fit for the public Magistracy than himself. This inspired another of that Nation, when he came on an Embasly, to treat for some honourable Conditions to his Country, 
Plut. vit. Lycurgi.  he was demanded whether he came of himself, or by Authority of the Ephori, to make that bold and resolute Answer, if I speed I came from the Governors of Sparta, but if I am repulsed, I came of my own head: so loath was he to expose either the Credit or Authority of the Commonwealth, to be flouted at by being denied in any thing, and would rather take with a guilt he was free of, than that that it should be thought the great Mistress of Greece for Policy, was of so little Foresight, as to have sent them a bootless Errand.  
But this general Concernedness for their Country, not only made some famous Men counteract Nature, renunce their Honour, but lay down their Lives, yea seek out and fish for Opportunities of Death, to perpetuat the flourishing of the State, at the expense of their Lives, 
Vallerius Paterc. lib. 1. circa initium  in the War betwixt the Athenians, and some Neighbours, when the Response of the Oracle was, that whose King was killed, that Kingdom should conquer: Codrus their Monarch laying by all the Marks and Ensigns of his Princely Dignity, putting himself in a mean contemptible Dress, that he might not be known to be their King, thrust himself into the thickest of the Enemy, where he was sure to be overpowered, and so designedly preserved his Country with his own Ruin. 
Dignosci arduum est utrum Romana civitas utilius habuerit Darios deuces an amiserit; quoniam vita corum ne vinceretur obstitit, mors facit ut vinceret. Valerius Max. lib. 5. cap. 6.  So did the Decii of whom it was said, it was hard to determine, whether their Lives or their Deaths contributed more to the Glory and Safety of Rome, in their Life their Valour made it Victorious, and by their Death it became Triumphant over all its Enemies, but if any will satisfy his Curiosity with more instances of this kind, let him look that Compend of Heroism by Valerius Maximus, lib. 5. cap. 6, 7, 8, 9 Lucan's Character of Cato, lib. 2. v. 380.  
But what need we wade into Heathen Authors, for Examples of this Nature, where they are often Adulterated with Romantic Glosses, or at best mixed with much Dross and Alloy, let us raise our thoughts and fasten our eyes on those we have named, 
sine Christo omnis virtus in vitio est. Hierom. in Epist. ad Gal.  presented to our Consideration in Scripture, these will have a less dangerous Impression on us, and excite in us a more generous, as well as a more innocent Emulation, their Virtues are inspired by a nobler Principle, illuminated by a clearer Light, levelled at a higher Elevation, 
infidelium virtus idolum est, cujus species jucunda, sed virtus inanis. Augustinus.  without any Tincture of vain Glory, which as a thread ran through and twined itself with the splendid Actions of Infidels, these, these are of a purer Complexion, and stronger Efficacy, than those which act by the Spirit of the World, or Maxims of Morality.  
But if the Material World in its Bulk and Parts, if the Pagan World in its eminent Heroes, be against particular Drifts to the prejudice of the Public, the Christian World is as remote from all narrow Self-assignments, or private Byasses, therefore consider in the third place, if Nature and Humanity would have us Communicative, Grace is not for our being Niggard, of what the Bounty of Heaven has committed to us: it is set forth under the Notion of a Fountain, 
John 14.14.  or a Well of Water, which freely springs, constantly flows, and largely streams, to water all about it, there is nothing pinches or straitens the Soul like sin, nor is it ever so freely enlarged, as when it is impregnated with Grace, when it dilates itself upon the Divinity, and feeds upon Celestial Objects, these ennoble, ampliat, and extend it, the nearer any Being comes into God, who is infinite Fullness, the more it resemble him, and partake of his Nature, it is by so much the more Diffusive and Beneficial: and the further it slides from him, it is so much the more straitened and confined: nothing enslaves the Soul like low selfish ends, nor does it ever act more freely or fully, than when it expatiats itself upon God, for so it expands itself in some proportion to the divine Nature, to set forward the Benefit and Advantage of others. If you would ask a devout Soul, when is it he has most enlarged Desires and Designs of Beneficence? His answer would be, he finds himself most Unbounded, when he is under the most powerful Constraints of divine Love, and the gracious Influences of infinite Goodness. Every thing is so much the more noble, 
1 Thess. 2.8.  quo longiores habet fines, as the Sphere of its Activity and ends are extended, Grace opens the Heart, and stretches out the Affections towards others, 
Acts 4.34.  so it did in those new Converts, who before this work of Grace, were both straight hearted and strait-handed: sin contracts the Affections and manacles the hands from charitable and generous Offices, but when Grace has made its Entry and Conquest, Man's Soul is more enlarged, the Cirle of his Actings more ample, and he himself becomes more bountiful to Mankind, and useful to the World.  
And no Wonder, since all Christian Societies are as a Politic Mystical Body, in need of one anothors mutual Assistance, the Variety that is observable in the whole frame of Nature, is one of its greatest Ornaments, the Diversity of Functions in the Natural Body, with the mutual Harmony of its parts, gives no small Lustre to its Beauty, and the difference of Conditions in the Body Politic, is at once its greatest Decency and Safety, and as the divine Providence has made this agreeable Mixture of High and Low, Rich and Poor, Magistrates and Commons, for the Profit as well as Pleasure of all, the necessary Service of Individuals, as well as for the comely Order of the whole, Charity which is the Cement of Christian Societies, should make our Contentments common, rejoice in another's good fortune, without grudging or interferring with one another, join heart and hand, to encourage and promote one another's Interest, with a Subserviency to the public and common Felicity of the Place.  
This the divine Apostle sets forth with equal strength of Reason & Eloquence, 
1 Cor. 12.  in the friendly Employs of the parts of the Natural Body, which are serviceable to the whole, & to one another, the eye sees not for itself, but for the Body, the hand works not for itself, but for the Body, so that to prefer a private good before the public is to transcribe his folly, who would famish his whole Body to fatten a toe, or save his finger. We see in Nature, the great Fabric of the World is maintained by the Reciprocal Friendship and Confederacy of its Parts, which, should they universally fall out, and break the Bond of Unity, that is betwixt them, should they act their Antipathies upon each other, yea should they but cease to serve one another for the general good, the whole Machine of Heaven and Earth would be dissolved, and all things shuffled into Confusion and Ruin. The great Animal of a Republic has as much consent of Parts, as much need of one another's friendly supply, the Representation of this in that pretty Apologue of Menenius Agrippa reclaimed the Common-people that beast of many heads, but few eyes and little brains, to their Duty after their seditious Revolt.  
He told them, 
Plutarch vita Coriclani.  there fell a discord betwixt the Stomach and the members of the Body, they accused it, as devouring all, and doing nought, while they toiled and fatigued to serve and uphold it, in the mean time she asserted, that by her providence, all she received, was expended and communicated, for the use and sustenance of the other parts, without whose Cares and Pains, they would have famished and become unfit for Motion or Action: and this was the case of the People of Rome, and the Senate, which housbanded whatever it received for their behoof, and by its prudent Managry, reserved it for their need, upon necessitous Emergents, and fit Opportunities distributed the same, so as it circulated to supply, and answer the Indigencies of all the Parts, of the vast Body of the Common wealth, by this familiar and witty comparison, he described truly the nature of their State, appeased the fury of the Multitude, and made them cheerfully resign themselves to the Conduct of their Governors.  
Now these four Reasons from Nature and Morality, Grace and Policy may convince us, how justly this Public spiritedness may be expected from us all, but more peculiarly from you, my Honourable Patrons, whose Station, Capacities, and Abilities are more calculated for this end, in a more eminent manner, than the Circumstances of others can qualify them for, and as I doubt not of your Zeal, to employ your Trust for the Honour and Interest of the City, so that you may do it sucessfully, take these following Directions, as so many helps to that Purpose.  
1. Piety qualifies Magistrates, to act worthily for the Public, I may well begin with this, for it has the same Preeminence among the Graces, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo.  which God has among Beings: other Virtue's requisite in Rulers will miscarry, without this lay the Groundwork, they will make a glittering show, without they be enlightened and enlivened by this, it is this that sanctifies their Policies, from this they may expect a happy Event to their Undertake, things have never succeeded better under any Man's Conduct, than under these, who seek the Direction & Assistance of Heaven, it is no Wonder, these who have such Power and Favour with God, by the pious and welcome Violence of their Prayers, the Assiduity of their Devotion, should have an auspicious influence on the happy ordering public Affairs to their designed end: the Religion of Rulers is the best Angel-guardian of the City, and Superintendent of its common Concerns.  
The Romans concluded, 
Plutarch vit. Marcelli.  the flourishing & Prosperity of the Commonwealth, depended more on the Senate's zealous Care of the matters of Religion at Home, than on the Power & Policy of their Armies abroad, & therefore they imputed the bad Success of their Affairs, to some neglect or defect in their Religious Services: your private Christian regular walk in your own Families, although it be not obvious to others, yet is not less acceptable to God, less Comfortable to you, or less influential to prosper your public Proceed: the Prayers of the Closet although less conspicuous, yet is not less vigorous to bring the Benedictions of Heaven on your Actings, at the Council Table, were we all more exact and more conscientious in our private Houses, Selfishness, and Partiality, Revenge, and Pride, would not mingle so much with our Administrations, 
Psal. 101.2.  to the prejudice of the Public. David's care to walk in his own house with a perfect heart, fitted him the better to sway the Sceptre of Israel: there are some Magistrates who compose themselves to a decent Carriage, a grave Deportment, a modest Behaviour, while they walk the Sreets, sit at the Council-board, frequent solemn Assemblies, or meet on public business, they are then hemmed in by the multitude of Witnesses, overawed by the Ceremonies of their place, but trace them home, you'll find them little better, than incarnate Devils there, you'll see them domineering Husbands, unnatural Parents, and imperious Masters: many have been admired abroad, in whom neither the the Wife or Servant, could behold any thing Praiseworthy at home, these Magistrates run the fate of such Prophets, 
Mat. 13.57.  who are not honoured in their own Country: Respect is certainly, the very soul of Government, the great Charm to tie humane minds; to a cheerful Subjection to their Superiors, and where this is wanting, no Power or Policy of Rulers, can make the obedience of Inferiors cordial or lasting. Piety infuses Awfulness into their Countenances, and Authority into their Commands, people will never readily or from the heart obey these, who maintain not the Honour of their Character by Religion and Virtue.  
This Piety will introduce Self-denial into the Soul, than which I know no better disposition towards Magistrates, 
☞  acting zealously for the public, Public persons with private Aims, are the ruin of Church and State, of City and Country, while private Persons with public spirits are the supporters thereof: Self-love is the Original of all the disorders in the universe, 
faevior est tanto quanto est occultior hostis. Claudian  a Person can neither be a good Christian, or a good Magistrate, so long as he is biased thereby, the City had as good guard against a selfish Magistrate, as a Common Foe; for of the two he is the most dangerous Enemy, has greater Advantages, and fairer Opportunities to injure it: It is large Souls more than large Estates which capacitats Men for great undertake, these who are content to be poor in a rich City, rather than Rich in a poor Community, are certainly more likely to manage it's Concerns for the public  of the Place, such will never make the Common-good a Stolen to the interest of a factious Party, or enrich themselves at its cost. Search the Scriptures or Humane Stories, you'll hardly find any Commended for their care of the Public, without this self-denial: Carnal ends, Private Affections, domestic Interests, usually obstruct noble Enterprises, men subject to Impressions from these, in time of any Storm or Difficulty go forward or backward for the service of the Public, as they see it consistent with their own temporal Safety, or personal Security.  
Pray you abandon your private Aims, and selfish narrow Designs, look not asquint to your own particular, when the Public is in Danger, call to mind the solemn Protestations you have reiterated, the Objections made against some of your Predecessors, how justly or unjustly my Business is not in this place, or at this time to inquire into, consider the Expectation people have conceived of you, upon your getting the Reins of the Government into your hands, if you embazle the common Stock to increase your own, if you raise your Fortunes on the Ruin of the Towns Treasure, or employ it to ends of Luxury or Riot, you falsify your Oaths, you'll get a Sting in your Souls, a Blot in your Names, which will outlive your Authority, and dashyour Memories with Infamy and Reproach.  
But if in stead of this narrow Self-confinement, we transfer our Love to the Public, and suffer it to dilate itself in proportion to the large extent of its concerns, this widening and amplifying its Object, is so far from weakening its force, that it fortifies and replenishes our Souls with strong Inclinations and generous Resolutions to advance its Interest, to withstand whatever is levelled directly against it, or may have a Tendency to its detriment: This will make Magistrates indefatigable in their pains for the public, and inflexible to all the Temptations wherewith others seek to corrupt their Integrity: We see what Miracles this passion is able to produce, when it terminats on some sorry Objects, it is not frighted with Dangers, nor chocked with Difficulty, it is not stifled with Opposition, or diverted with Discouragments, it looks on all these as Trials of its strength, and occasions of its Triumph, and truly it has afforded the World no less matter of wonder in these many Hero's upon record, who were inflamed thereby to welcome Death with all the Harbingers of Terror, Circumstances of Horror, and dreadful Consequences, wherewith the ingenious Cruelty of some inhuman Monsters presented it to them, rather than survive their country's Liberty and Glory. St. Paul confounds all the Graces with Charity, as if they were not so different in Nature as in Name from it; No window it is the Soul that quickens and acts them all, and as the passions are nothing but the Lackeys of Love, so we may say all the Virtue's requisite in a Magistrate, are the Ministers of Charity, this will set his prudence on work to discern the Seasons of acting, as well as the nature of these things which conduce to the Hurt or Well of the Community: This will make him just, though to his own prejudice, for the benefit of the Society, it will make him with such Temperance and Moderation hold the Reins so evenly, that the City suffer not by foolish Pity or cruel Severity: and it will inspire him with Courage and Fortitude, than which I know no Virtue more necessary to men in public Stations, to carry them through in acting for the common Advantage.  
Let me therefore in a particular manner recommend it to you, as that which will make you invincible to the assaults of the Great,  with the Aspersions of the Envious, and victorious over the Clamours of the Rabble. Indeed Love to the public in the Civil, is like the Sun in the Natural World, the Fomenter and Cherisher of all that conduce to its Ornament and Preservation; yet as the Sun in the Firmament has its different Mansion houses, in which his influences are various, in some more, in some less Benign and Forcible, so this Love to the Public exerces its Efforts, with more or less Vigour, as it is in conjunction with those divine Habits, but with none is it more Triumphant than with this Christian Fortitude, here he darts his most refulgent Beams, here he makes his most vigorous Sallies, here he makes his bravest Conquests, here he makes his stoutest Resistance against all violent Invasions, here he practices the greatest Warchfulness against the cunning Encroachments on the Goods and Properties of these he has charge of,  
If this Fortitude had not animated the first Founders of Empires, the State had perished in its Swadling-bands, had not this born them up in the pursuit of their great projects, they had fainted in the Way, and did it not accomplish their Exploits, their former Advances had been repelled with disgrace, they lose the Reward of all their Labour, and their Names died without Eulogies or Applause: This has made famous Men choose Death with all it's frightful Appearances, rather than a Life of pleasure and ease, while their Nation lost its Honour: they coveted not to retain either Life or Liberty longer than thereby they could serve and save their Country, and when they expired in its quarrel, were crushed with its Ruin, they raised lasting Arches for their glory.  
We need not search the Rolls of Greece, the Records of Rome, or the Region of Romances for instances of Heroic Courage, or this public Gallantry of Spirit, not only the Christian World, but our own Country afford Examples of undaunted Bravery, and Public-spiritedness: Many who loved not their Lives to the Death, but were hailed to Prisons, martyred on Scaffolds, fell victim to the Fury of a popular Rabble, preferring an honourable Death to an infamous Life, which they counted such if they survived, though with all affluence of Wealth, pleasure and honour their countries' glory  
It is this Fortitude which makes men in power and place, contemn great Dangers, conceive great things, combat great Hardships for the Public, it is not want of Power but want of Courage in Magistrates, that the Weak become a prey to the Strong, and innocency is born down by Injustice and Oppression: This will engaged them to espouse stoutly the cause of afflicted Widows and distressed Orphans, against those mighty Nimrods', or strong Oppressors, who seek to maintain their Vanity, Luxury, and Pride, and support the declining Grandeur of their Families, with their Portion and Patrimony: There are some Relics and Offspring of honest Merchants and Laborious Trads men in the GOOD TOWN, which need your assistance upon this Account, nor is there greater Oppression or Injustice in any obscure distant Corner of the Kingdom, than what is committed through Force and Fraud on some of the Inhabitants of this City, the public Seat of Justice, in which to my certain knowledge, many who to keep up their former Reputation, seek under a bashful Modesty to conceal their Straits, hid their hard Condition under a fair Countenance, visit their Neighbours Houses with hungry Stomaches, where they sit picking their clean Teeth after many a sorry Meal, rather than discover their extremities to the World, while others vapour it profusly, feed highly, fair sumptuously, and are gorgeously apperrelled with their Sustenance, the parings of whose Excess, or the Tenths of what they justly own them, might afford them tolerable, if not comfortable Relief.  
It is this which makes a Magistrate equally unshaken with the Threats of the Mighty, 
justum & tenacem propositi virum non civium ardour, etc. ment quatit solida. Horat. Lib. 3. Carm. Od. 3. ☜  or the Menaces of the Mob, this makes him alike untouched with the daring Frowns, or pleasing Flatteries of all that accost him, his Love to the public makes him bold in its Defence, while a Coward will betray it through Fear, or desert it through Folly and Falsehood, a timorous person can never be honest to God or Man, but he that is endued with Fortitude, to serve his generation, is triumphant over Fears and Favours, over Honour and Disgrace, over the Affronts and Courtship of all above about, or beneath him, and deserves the Venetian Motto, Nec fluctu nec flatu movetur.  
A Magistrate that is acted by these Principles, adorned with these Qualities I have laid before you, need not rgard much the Jealousies of secret, or the Obloquys of more avowed invidious Enemies, the honesty of men in public Places, may secure them from Gild, even upon all Turns and Revolutions, but neither their Prudence or Innocency, can ward off the Envy of ambitious men, or the quarrelous Clamours of the Populary.  
You that serve in these Creditable Offices, may consider, so long as there is any Competition among any of the Rich or pragmatic Neighbourhood for these Places of Trust and Honour, you cannot escape Envy from these who think they have less Share in the Managment of Affairs, than their vain Pretences gives them in their own weakly grounded, but strong conceited Imaginations, or in the flattering Apprehensions of their Friends, Alleys, and expectant Dependants: And there are three sort of Persons you may expect will invade your Reputation, and labour to asperse your Names, and blacken your Actings.  
First, Those who are thrust from the Government, it is rare to find these who by some disaster are removed from Public Trust, or disappointed of them, commend what is praiseworthy in their Successors, or present possessors of these Honours: 
☞  Envy heats every one that mounts the Seat from which itself fell, or was put by; it will aggravate every Misfortune into a Crime, and ascribe it unto the mismanagement of those they intent to defame with the people: Whatever fall out cross is charged on them, and as if the most Fortuitous contingency depended on their Will, or it were possible for them to fore know or prevent the extravagancies the Capricious Humours of the fickle Populace (which like Reuben's glory, is unstable as water) upon some unlucky occurrent commit, when either blown on by a Fuctions Club, or stirred up by a Seditious Medler, when either egged on by some underhand Pragmatic Whisperer, or broke out by chance: No humane prudence or foresight can guard against all Inconvenience, 
☞  nor the diligence, integrity, or care of the best Rulers Prevent the disorderly effects of some unlucky conjunctures, or of jealousy and suscition when they enter the giddy Heads, or possess themselves in the fickle hearts of the multitude: The Miscarriage of a drunken Cabal, the Scuffle of some Childish and Foolish Mechanics, a sudden Rupture, a Tumultuous Mutiny, an Accidental Commotion, a Casual uproar, with all the Train of their fatal consequences, and I know not what, although these things break out in the best governed Cities in the World as Madi's tales (as we say) in the Market Alarms in Camps, or the slanderous aspersions of some fair and innocent, but unfortunate Females, the Authors and Fomenters of the one, as well as of the other, are skulking in the Crowd, or lost in the multitude of Informers: Yet these and a thousand such like unlooked for emergents are laid at their door: Nay, as if Nature were at their beck a misfortune by Fire, the disorderliness of the Season, the infectious influence of some unhappy Conjunction of the Planets, the contagion of the Air, the Sterility of the Earth; Nay (as we say) If a Stone fall from the Clouds, it is as unjustly as maliciously imputed to their ill conduct, and that sometimes by Men, were they at the Stern themselves, their Sagacity could not foresee, nor their Prudence ward off, nor their Wit rectify, or their Dexterity improve such eventual Mischances, half so well to any tolerable use for the present or future security of the place. We treat our Governors often as the Barbarous Mexicans do their Kings, whom they accuse for all the Mischiefs that befall them, but in this Magistrates do but run the fate of that Divinity they represent, and the Providence that installed them, which is frequently through Ingratitude and Unjustice, by Ignorant and Vicious Men, loaded with their own faults, and the evils they justly bring upon themselves.  
But not only these who by a higher Ordinance are removed from these places of Government in the City, whether deservedly, or upon sinistrous information of some that would Monopolise the Administration of Affairs into their own hands, I will not determine; I think I am not much concerned to dive too narrowly into that, or too plainly declare my opinion therein, but even these who are put by their expectation, or disappointed of their aims in the Regular way of Election, and would wind themselves into Employment, will be quarrelling your precedings, and critically canvasing your Actings, how virtuous so ever in themselves, or honestly intended, which God knows, that which mainly sets them a gaggling against you, is that they are not the Actors nor Contrivers themselves; I beseech you behave so, as none of these may upon some Change or Turn of Affairs accuse you openly of what they now clandestinly inveigh against you for, the favour of the Court shifts its Quarters, and there may arise another Pharaoh, who will let lose upon you other Inquisitors than you are ware of, who will sift all your Actings, discuss all your proceed, and stretch on the Tenters your must pardonable escapes, and by this Severity against you, seek to cover their own Blemishes, like those Birds who making a great deal of noise, and fluttering with their Wings at distance from their Nests, to divert Passengers from finding them nearer hand.  
But though this should not happen, and you were in no fear of being called into an Account by Man; Remember, you have the great King of Heaven and Earth to compear before, who will not err through ignorance, or before-stalled through favour, who will not be overborn with Power, or corrupted with Bribes, in passing Judgement on you for your Administrations, nothing will yield so much Solace and Contentment to you under all the Calumnies of Adversaries, Reproaches of evil men, as the joyful Reflection of your Consciences on your Carriage in your different Trusts and Stations: 
Isa. 38.3.  If you can say with good Hezekiah, Remember, O Lord, how I walked before thee in integrity, in my post, whether of Magistrate or Minister, whether of Judge or Barrister, this will be a brazen Wall, an impregnable Fortress against all the Shocks of envious Competitors, the Clamours of discontented Neighbours, & the tumultuous Noise of a giddy Multitude. This will make you stand in Judgement and look GOD in the Face, 
Psal. 2.  when the Wicked are driven like Chaff before the Wind & ashamed to look up: Believe it, it is more to look GOD in the Face than to look Tigers in the face, Lions in the face, Flams in the face, yea Torments & Gibbets, yea Devils and all the Infernal Troup, yet by walking according to the Rules I have prescribed you, I doubt not but you will do it boldly with Comfort, and GOD will Reward you with Joy.  
3. But beside the Difficulties you may meet with from envious, or disappointed Competitors, you have to do with a Resty untoward easily discontented Body of Inhabitants: 
Est in omni populo quid Malignum & quaerulum in imperantes Tacitus.  the Common-people is a skittish Beast that Kicks at its Governors, and will be still Attempting to cast its Rider, who are never pleased with the best Rulers too long, and scarce any so bad but may please them for a time, when unjustly disgusted with the present Settlement of Affairs: Nor is there any thing more taken with the MOB, than what grate the ears of their Betters. Aspersing their Governors, detracting from their Superiors, finding or making Faults in their Management of Trust, Tickles them with Delight, and I have in my own time observed them never better satisfied, than with these streperous Harangues how void soever of Reason or Sense, of Piety, Modesty or Discretion, full of Libels and Invectives against Magistrates and them in Public Office: And often the greatest and most zealous Promoters of the Common-good, 
☞  when the Maggot or Caprice takes the many headed Beast, become the Butts of Vulgar Railing, and Sacrifices of Public Hatred.  
But in this Case as good Steers-men in a Storm or Tempest mind their Work, 
Virtus Ripulsae nescia fordidae, intaminatis fulgit honoribus, nec sumit aut ponit secures arbitrio popularis aurae. Horat. lib. 3. car. 2. Plutarch vit. Fabii.  are not hindered by the Noise of the Passengers or the Clamours of Sea sick-people, no more should Governors be hindered from, or Retarded in their Administrations, by the Bawl or Censures of an unskilful and unruly Multitude; They should with Fabius hold on their Course, and follow his Example, he was Reviled by the Army for deferring giving Battle to Hannibal, his Friends told him the Contumely the Soldiers loaded him with upon this score, he answered them, I should be more Faint-hearted than they judge me, if for fear of their Reproaches I should abandon my own Reason: 
Vnus homo nobis cunctando restituit Rem, non ponebat ante salutem ergo postque magisque viri nunc gloria clarat. Vir. lib. 6. v. 854.  That Man is not fit to Rule others, nor will he ever Attempt any thing worthy of himself or his place, who shall be startled or shaken from his Post with Rumours and Calumnies, for than he degrades & subjects himself to the Chimerical Fancies of these he ought to command.  
Reckon as we say then with yourselves, do never so great or good things for the Interest of the City, Govern never so well, there will still be some Shimeh or other to Revile you, there will be still some to Detract from your Merit, Eclipse your Virtues, and Slander your best and most innocent Actings, but a good Magistrate that minds his Business, is both deaf to the Barking, 
Ille velut Rupes vastum quae prodit in aequor, obvia ventorum furiis, expostaque ponto, ipsa immota manens. Virgil aeneid. 10. de Mezentio.  and as a firm Rock  with the rage of Waves, or fury of Winds: The Serenity of his Mind is as little Discomposed, his Purpose for the public as little altered, by all these injurious and invidious Methods, as we are moved with these Showers, which break their Force on the Stones of the Street, or covering of our Houses. Magistrates are not compared to Cooks, who make Sauces, and prepare Meat for pleasing men's liquorish Palates, but to Physicians who search Sores, pry into Wounds, cleanse Ulcers, cut Gangrened Limbs, apply Caustives and Corrosives, as well as Lenitives, and the Body natural stands not in more need of these Operations, than the Body Politic of such like in their Kind: A good Magistrate who is Conscious to himself of doing no base or unworthy thing in his public Capacity, is no more diverted or shaken from Managing his Trust, with the malicious Talk, or spiteful Revile of some, than a Physician is hindered with the Tears and Cries of some Childish Effeminate Patients: He is as little fretted with the Slanders of some, who set up for Wits and honest Men, when they are nothing less than such, as he is lifted up with the flattering Compliments of foolish Friends, or designing Foes.  
Finally, If you would stop the Mouths of your Adversaries, at least give them no just ground to Object against you, if you would Answer the Ends of your Stations, and advance the public Interest of the City, if you would keep up your Esteem in the Mearts and Mouths of its Inhabitants, let Justice and Prudence square your Actings, these are the best Preservatives of your Dignity, these are the Illustrious Virtues which strike Fear and Reverence into the Hearts of those beneath you, and will keep them on their due Hinges within their just Bounds. Plutarch says, nothing makes one Man Frankly yield Obedience to another, but either Assurance of Love, or Opinion of his Integrity or Justice who commands; for we even see that Obedience which is due to the highest Powers on Earth is a frail thing where these are wanting, 
☞  and unless People have a mixture of Fear and Love, from the Apprehension they have of the Worth and Qualities of their Governors, they are soon Debauched from their Duty: As the Authority of Men of Power, which is the Attractive of Obedience from their Inferiors, is gained by good Acts, so it is lost by ill, and Majesty itself void of the necessary Virtues and Endowments to support it, dwindles into Contempt, and Disgrace.  
Let me Address myself to you the People of this numerous City, and Exhort you all to Reverence and Obey your Magistrates, you see how they are exposed to Dangers, and Tossed with Perplexities, do not embitter their Charge with restlessness and untowardliness; it is ungenerous to make their Burden more heavy and uneasy by your untractableness, they Watch that you may Sleep sound, they Toil for your Rest, and Labour for your Ease, 
Ex quo si Regno dedicavit, sibi eripuit. Senec● ad Polybium.  they are in effect and reality the greatest Servants, as Agamemnon says of himself in Homer. It is some satisfaction to Men in Place, when they abandon the ease and security of a private State, for serving the Public, that they are not at all this pains for an Ingrate or Stubborn People, what Reputation will it be to you, 
Plutarch. vit. Lycurg.  and Comfort to your Magistrates if they could Answer with the Spartan Archon, who Replied when some were attributing the Flourishing and Prosperity of their State, to the Conduct of their Governors, that because their Kings knew best to Manage their commanding Power, they therefore did thrive so well, No, says he, but our People of all other know best how to Obey, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and hence comes the Felicity of Sparta: So true is that of Aerschysus that ready Obedience of People is the source of their Happiness; When Cities are crumbled into Factions, their Strength declines, their Trade decays, their Wealth is dissipated, to maintain Parties, their Honour is trampled upon by every rising Courtier, and their Privileges becomes a Prey to the Arbitrariness of Presumptuous Rulers, or the Insolency of some Hectoring Grandees, who take advantage of their Divisions, and Fish best for their own Ends in such troubled Waters: Obedience to your Magistrates, and Unity amongst your is self the best Bulwark against Encroachments of Disdainful Adversaries without us, or intestine Designs of Pragmatic selfseeking Men within our own Bosom.  
I shall conclude this Discourse with a word more peculiarly fitted to you the Magistrates, and another adapted to us all in general: For you that are, or in your Turns, may be Governors in this Ancient & Honourable City, that Tablet which Marcus Aurelius Antonius found at Thebes, whereon Ptolemy Arsacides caused write this Protestation of his own Behaviour in the exercise of his Power, is worth your Regard and Remembrance, the Emperor was so much taken with it, he carried it with him to Rome as a precious Relic, hung it in his Bedchamber, left it as a singular Treasure to his Son Cammodus, who succeeded him in the Empire.  
I never exalted the Proud Rich Man, neither bated the Poor Just Man.  
I never denied Justice to the Poor for his Poverty, nor pardoned the Wealthy for his Riches.  
I never gave Reward through Partial Affection, nor punished out of Passion.  
I never suffered evil to escape unpunished, nor passed by goodness unrewarded.  
I never denied Justice to him that asked it, nor mercy to him that deserved it.  
I never punished in the extremity of mine anger, nor promised in the height of my mirth.  
I never did evil out of malice, nor good for By-ends.  
I never opened my gate to the Flatterer, nor my ear to the Backbiter.  
I always sought to be beloved of the Good, and to be feared of the Wicked.  
I always favoured the Poor, who was able to do little, and God who was able to do much, always favoured me.  
These are as so many succinct and nervous Aphorisms, pithy Sentences, worthy to be written in Golden Letters in your Council-chamber, but if they be imprinted in your hearts, and practised in the Exercise of your Offices, this is a better Register of such Weighty and excellent Say, the effect will make the City happy, your Souls blessed, and your Memory honourable in the City-records, in the mouths of the present and succeeding Generation.  
Let me for the Instruction of all, subjoin to this, what that great Light of the African Church says, 
August. 〈◊〉 Johan.  and may in our several Stations, be transcribed by us all.  
That Family is most firmly established, where the Master of the house like Joshua is Religious, the Mistress like Abigail Discreet and Virtuous, where the Father like Abraham is Faithful, the Mother like Sarah is Helpful and Industrious, the Sons like Isaac Dutiful, Brethren and Sisters like Laban and Rebecca Cheerful, the Servants like those of the Centurions Tractable, there is Prosperity and Tranquillity in the House or City, when every one studieth to be quiet, and do his own Business, when Man and Wife live together in Amity, Brethren and sisters in Unity, Companions and Servants in Unanimity, when Superiors give Examples of Integrity, Inferiors discharge their Duty, when the elder sort are Patterns of Sobriety, and the younger sort Vessels of Sanctity.  
If you that are or may be Magistrates, observe this Protestation, and you the Citizens this Instruction, you'll be Authors of blessing and happiness to the City, and to one another, the Affairs of the good Town will succeed prosperously. This will make you the Magistrates pass for gods in the Scripture-sense, the people will receive your Commands as Oracles, this will strike Fear and Reverence towards you, not only when you sit in your Judicial Seats, with all Ensigns of State and Magnificence, but upon transient occasions, when people meet you, they will be apt to say, with those in the Acts of the Apostles, 
Acts 14.11.  behold the gods are descended to us in likeness of men, and our houses, if we answer Augustine's Advice, will be Temples for God, the whole City will become a Model of Heaven, and a Habitation of Righteousness, 
Isai. 26.1.  God will appoint Salvation for Walls and Bulwarks.  
FINIS.