The Best and the Worst MAGISTRATE: OR, The People's Happiness and Unhappiness, Laid open in a SERMON Preached at The late Election of the Lord Major FOR The famous City of London, Sept. 29. 1648. BY Obadiah Sedgwick B. in D. and Minister at COVENT-GARDEN. JOB 29. 14. I put on Righteousness, and it clothed me; my judgement was as a Robe and a Diadem. JOB 29. 15. I was eyes to the blind, and feet was I to the lame. JOB 29. 16. I was a father to the poor; and the cause which I knew not, I searched out. JOB 29. 17. I broke the jaws of the wicked, and plucked the spoil out of his teeth. London, Printed by Peter Cole, at the sign of the Printing-Press in Cornhill, near the Royal Exchange. 1648. To the Right Honourable, John Warner, Lord Major of the City of London, Abraham Reynardson Lord Major Elect; AND To the Right Worshipful, the Aldermen and Sheriffs of the same City. My Lord, IT was your pleasure to put the Service of Preaching at this Election upon me; and it is your common desire to have that brought to your eyes, which lately was presented to your ears: Assuredly, I neither value myself nor this Sermon at that rate, as to make it thus public; what is now done, is only to express my due respects unto your strong commands, for such I do interpret your desires of Printing this Sermon to be: It is now no longer mine, but yours; For you I studied it, to you and the City I Preached it, at your request I publish it, and to all of you I humbly offer it; and be you pleased to remember, that Verba Dei sunt vivenda. I have little else to say unto you in way of Epistle, only this, You are a City upon a Hill, the whole Kingdom looks upon you, and are apt to move as your Orb moves, all Public Places and Persons are exemplary: You have been famous for your Piety, for your Charity, for your Fidelity, for your Unity; Give me favour to apply unto you those words which Christ delivered unto the Church of Thyatira, I will put upon you no other burden, but that which you have already, hold fast; Perseverance in well doing, is one step further in the path of Duty, and the very next step to Glory; continue therefore in the love of God, in the obedience of his Truth, in zeal for his Glory, in regard to his Servants, in Peace amongst yourselves, and in one United Heart for the Public good; This will be your Honour in life, your Comfort in death, your Crown for ever: For this above all, you shall have the choicest of his desires unto the Father of mercies, who is, Your Servant in Christ, OBADIAH SEDGWICK. The Best and the Worst MAGISTRATE: OR, The People's Happiness and Unhappiness, Laid open in a SERMON UPON Prov. 29. 2. When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn. YOu are met this day (Right Honourable, Right Worshipful, and Beloved) about a very solemn work, The choice of a Magistrate, of a chief Magistrate for a City, for the chief City of this Kingdom; and the more weighty that this business is, the more commendable is your custom, that you first begin with God, from whom alone all Wisdom and Blessing flows. There are three things for which God should be earnestly sought; one is, A good Christ: The second is, A good Conscience: And the third is, A good Magistrate. For Magigistrates are like the Prophet's figs, Those that were good, were Ier 24. 3. very good; and, those that were bad, were very bad; or (as P. Martyr observes) they are like the Angels: Good Magistrates are like the good Angels, which are sent forth to minister for help and comfort; and wicked Magistrates are like the evil Angels, which go forth to molest and hurt. If Magistrates be good, they are a public Blessing, and if they be bad, they are a public Plague; they are the Summer or the Winter, either as Heaven or as Hell unto a people: Heaven is a place of joy and gladness, and Hell is the place of torment and weeping. And thus is it with a people, as the Magistrate is who is over a people, When the righteous are in authority, the people rejoice; but when the wicked beareth rule, the people mourn. In these words you may behold (as in a glass) two different The division of the Text. faces of people: 1. The face of joy and gladness (The people rejoice.) 2. The face of sadness and grief (The people mourn.) And both these are presented with their different causes; The cause of the people's joy, is the goodness of their Rulers [When the righteous are in authority, the people rejoice;] And the cause of the people's sorrow, is the wickedness of their Rulers [But when the wicked beareth rule, the people mourn.] Although Authority be (formally and intrinsically) the same, and varies not, as to its essential consideration; yet circumstantially considered as in the hands of good or evil men, and is by them differently managed, it doth now produce different effects or passions in a people. It is not with political Authority as it is with renewing Grace, where the subject is changed, and acts according to the nature and power of that Divine Principle, making a person good, and disposing him unto good: No, Political Authority doth not work thus; It doth not work Admodum Principii or Agentis, but only Ad modum Subjecti or Recipientis; just as the same Pen writes fair or blots, as his skill or rudeness is who useth it; or as an Instrument sounds pleasantly or harshly, as the hand is which fingers it, or as a Sword defends or wounds, as the man is who employeth it. Hence it is that the condition of inferior people comes to be so often changed & altered; sometimes it goes well with them, sometimes it goes ill with them; one while they rejoice, another while they mourn: of which variety, although there may be internal Reasons in the people themselves, yet many times the causes are external, and (in particular) do owe themselves to the goodness or wickedness of Magistrates, as a man's health or sickness do owe themselves to the change of Air, or as the Child's condition doth to the change of his Nurse. I shall not (at this time) trouble you with a Discourse of Authority or Government, either for the nature and kinds of it, or for the order and degrees in it: Neither shall I trouble you with that Dispute about the lawfulness of a Christian to be a Magistrate; the Text presumes it as a great Blessing when the righteous are in Authority: Nor will I lose any time in handling those Vicissitudes and Changes, whereof both the Governors and governed in a Civil State are capable; All that I intent shall have reference unto your present occasion, and I will present the sum of it in these two Propositions: 1. That much of a People's joy and happiness lies in a righteous Two Propositions from the Text. Ruler or Magistrate. 2. That much of a People's misery and sorrow lies in a wicked or unrighteous Ruler. I begin with the first of these, viz. That much of a People's 1. D. joy and happiness lies in a righteous Ruler or Magistrate; or take it thus, That it is a great Blessing to a people when righteous men are in Authority: [When the righteous are in authority, the people rejoice.] Take Authority in all the spheres of it, either in the highest, 1. True in all sorts of men being in Authority. as is that of Kings; or in the midst, as is that of subordinate Magistrates; or in the lowest, as is that of Masters in Families, It holds true of all of them, if they be righteous (when invested with Authority) they are a Blessing unto those who are under them. If Kings be righteous, they are to their people, like the Sun to the world: If subordinate Magistrates be righteous, they are to the City as the Clouds to the Earth: If Masters be righteous, they are to the Family as the Spring is to the Garden: David, Jehoshaphat, Hezekiah, Josiab, were righteous Kings; What a joy and blessing were they to the people? Joseph, Daniel, Mordecai, and those Magistrates which some of the good Kings set up, what a public good were they to the Places and Provinces over which they were set? And for Masters of Families that have been righteous, how great blessings have they been? Abraham, God saith of him, I know him, that he will command his children and household G●n. 18. 19 after him, and they shall keep the way of the Lord; and Joshua, But as for me and my house, we will serve the Lord: What a Iosh. 24 15 blessing are they who are a means to bring the God of all blessings? Righteous men are such who count no blessing sufficient for themselves or theirs, but God himself. Again, I desire you to remember, That there is a twofold 2. True in two sorts of Righteousness. Righteousness: 1. One is Political or Civil, which consists in the due administration of Justice and Judgement. 2. Another is Spiritual and Heavenly, which consists in a renewed Conformity of man's heart and life to the revealed will of God. If Magistrates be Politically righteous, so that in the times of their Government, Judgement runs down as waters, and Righteousness as a mighty stream, as the Prophet Amos expresseth Amos 5. 24 it; If they relieve the oppressed, judge for the fatherless, plead for the widow, as the Prophet Isaiah delivers it, Even Isa. 1. 17. under this consideration alone they are a joy and blessing to a people: It is a great blessing in a Commonwealth, To enjoy our possessions, to possess our labours, to go out with safety, to come home with peace, to be kept from wrong, and to be righted with Justice. But if Magistrates be (also) Spiritually righteous, if they be such as rightly know God, truly fear God, cordially love God, zealously act for God; if the Law of Righteousness be written in their hearts, these men are blessings indeed, and a joy indeed, though not in the opinion of wicked people, yet in the opinion of God, and all his people. And this I shall demonstrate unto you by four particulars: 1. By the Metaphors, under which they are shadowed. Four Demonstratiens of it. 2. By the Titles, with which they are described. 3. By the Abilities, with which they are furnished. 4. By the Services, in which they are engaged. First, By the Metaphors under which righteous and good Magistrates are set forth (in Scripture) as public Blessings, and special causes of joy unto a people: If you please to cast judg. 9 9, to 14. an eye upon Jothams' Parable (in Judg. 9 ver. 9 to 14.) you may find good Magistrates or Rulers compared To the Olive-tree, to the Figtree, and to the Vine-tree: Now there are three things, observable in all these Trees; 1. Every one of them is fruitful: The Olive-tree is Baccifera, and the Figtree is Pomifera, and the Vine-tree is Wifera; not one of them is barren, but fruitful, very fruitful. 2. The fruit of every one of them is very good, all for common good; not one of them but is so rich, as to set up and maintain a public Calling: How many of you are enriched and maintained every year, some by the Olive-tree, others by the Figtree, and others by the Vine-tree? Almost all the Kingdoms on Earth far the better for these three trees. 3. There is a distinct and special virtue in the several fruits which grow upon these several trees: The Oil is of an healing Luk. 10. 34 and strengthening virtue; The Wine is of a cleansing and Psal. 104. 15. 1 Sam. 30. 12. quickening virtue; The Figs are of a pleasing and nourishing virtue: And all this is a righteous Ruler to a people, He is fruitful, and fruitful for their good; To evil men he is as searching and cleansing Wine; To good men he is as sweet and nourishing Figs; To all men he is as healing and strengthening Oil: God and man are the better by him. Secondly, By the Titles (in Scripture) ascribed unto religious or righteous Rulers, which also show them to be a blessing and comfort unto the people. They are called 1. Shields: The shields of the earth belong to God, saith David; Psal. 47. 9 those whom he calls Shields, are the very same whom he calls Princes, or Rulers: A shield is to cover the body, and it is to defend the body against the injuries of Darts which are thrown at a distance, and of Spears, which are near at hand to wound; and with these shields anciently those Commanders and Soldiers stood guarded, who were in the Front, ready to receive the first and strongest Charge from the Enemy: Of this use is a righteous Magistrate, in covering and protecting the people from wrongs and injuries; He shall deliver the poor and needy, and him that hath no helper, Psal. 72. 12. A righteous Psa. 72. 12. Magistrate is the poor man's Harbour, the innocent man's Succour, and the unjust man's Terror. 2. Shepherds; so the principal men are styled, Micah 5. 5. Now Luke 2. 8. 1 Sam. 17. 35. Ezek. 34. 2. Isa. 40. 11. joh 10. 11. a shepherd Watches his flock, Rescues his sheep, Guides them, Feeds them, Gently leads them, and many times carries the lambs in his bosom, and will give his life for the sheep; All this is a righteous Magistrate unto a people, He watches for their good, Appears for their good, Consults for their good, Provides for their good; He hath the shepherd's Arms for the weak, the shepherd's Rod for the wicked, the shepherd's Staff for the distressed, the shepherds Fold for all. 3. Heads: Moses chose able men out of all Israel, and made Exod. 18. 25. them Heads over the people, Rulers of thousands, and Rulers of hundreds: And the Head, as it is most eminent for place, so it most excellent for use; It is the seat of those singular gifts of Understanding, Wisdom, Judgement, Counsel; it is the fountain of all Sense and Motion: The Head is the Body's Overseer, Watchman, Counsellor, Helper, all the body is the better for its influences: Of what benefit the Head is to the Natural Body, of the same is a righteous Magistrate to a Political Body, studying, foreseeing, forecasting, counselling, ordering all for their good. 4. Pilets: I think the Prophet hath an aim at this, in Ezek. 27. 29. All the Pilots of the Sea shall come down from their Eezk. 27. 29. ships: The Contingencies in this world are a Sea, The people who are exposed unto them are the Ship, and the Magistrate is the Pilot who sits at the Stern: The Pilot hath the life and death of all the Passengers in his hand; If he steers amiss, the Ship splits; if he observes his compass aright, they are preserved; if he be ignorant, all miscarry in the storm; if he be discreet and vigilant, the Ship bears up, and sails through waves and tempests: Of such a common safety is a righteous Magistrate, He is your Blessing in prosperous times, and your Security in dangerous times. 5. Physicians: He who is called A Ruler, Isa. 3. 6. is called An Isa. 3. 6, 7. Galen. Healer, Isa. 3. 7. A good Magistrate is a good Physician: One reports, That anciently Emperors Palaces were sick men's Hospitals: A righteous Magistrate will cure as many Diseases in the lives of men, as the Physician can in the bodies of men; He can cure Idle people of the Lazies, and Drunken people of the Dropsy, and Murmuring people of the Sullens, and Mad people of their Rage against Godliness, and Proud people of the Fever, and Tumultuous people of the Ague; His Courts, his Prisons, his Stocks, his Posts, his Sword, are notable Physic for notorious Sinners: And besides this, he hath admirable Cordials, Restoratives, Preservatives in his Favours, Rewards, Encouragements to hearten and strengthen honest persons. Surely a good Physician is a common Blessing. What need I to add any more of their Titles? They are also called Builders, Repairers, Fathers, Nursing fathers, nay Isa. 58. 12. & 49. 23. Neh 9 27. Psal. 82. 6. Saviors, nay Gods: Look of what use the Builder or Repairer is to an house, of what help a Father is to Children, of what tenderness a Nursing father is to the little Infant, of what joy a Saviour is to oppressed Captives, of what good and blessing God is to the world, of the same (in a proportion, and under God) are righteous Magistrates unto a people. I cannot yet fall off from this, without one special Observation, and that is this, All these Titles do assure us, That righteous Rulers are a singular good to all sorts of men, in all conditions, in all places, and at all times: If Wars break out, they are a Shield; if Peace falls in, they are a Shepherd; in Straits, they are a Head; in Tumults, they are a Pilot; for Exorbitancies, they are a Physician; for Wants, they are a Father; from Oppressions, they are a Saviour; and under all Discomforts, they are as Gods. Thirdly, By the Abilities with which they are furnished: There are particular qualities which are proper to men in Authority, and do fit them and enable them for the public good and joy of a people; I will mention only five of them, Five Characters of fit Magistrates. and every one of them is to be found in those that are righteous. 1. Rulers or Magistrates must be men fearing God: Thou shalt provide out of all the people able men, such as fear God, Exo. 18. 21. said Jethro to Moses; He who fears God, he only is fit to rule men: That Judge who said, I fear not God, said immediately, Luk. 18. 4. I regard not man. Now take the fear of God Either Comprehensively, as it contains in it the whole Worship and Service of God (The fear of God is an abridgement Eccles. 12. 13. of all Religion:) Thus the righteous persons are the only persons who fear God; no men are truly religious, but such who are sincerely righteous. Or Distinctly, as it is a peculiar Grace, setting a person always in the presence of God, and affecting of him with an holy and reverential awe of God, In this notion also none fear God but righteous persons, it is their peculiar Character that they fear God. And verily, as this fear of God is the safeguard of all our own Graces (Timor est custos virtutum) so it is the welfare G. Paris. of a people, if it be found in a Ruler; nothing avails more to keep his eyes shut, his ears open, his hands free, his heart sound: The fruits of the fear of God. This preserves in him Conscientiousness, Uprightness, Faithfulness, Care, Diligence, Impartiality; This keeps him from Negligence, from Oppression, from all Injustice; A man who fears God, dares not to be wicked, or to deal unrighteously. When joseph's brethren thought that he would have dealt hardly with them, O no, saith Joseph, I fear God; and Job durst not to Gen. 42. 18. job 31. 4. do the least wrong to any man, For, saith he, doth not God see my ways, and count all my steps? 2. Rulers or Magistrates must be men of Understanding, Judgement and Wisdom; and therefore Solomon when he was to enter upon his Government, prayed, Lord, give thy servant 1 Kin. 3. 9 an understanding heart, to judge thy people, that I may discern betwixt good and bad: for who is able (he meaneth without this) to judge this thy so great a people? Beloved, there are such multitudes of businesses, such variety of causes, such diversity of The necessity of wisdom in Rulers. circumstances, such cunning of pretences, such newness of occurrences, such difficulties of resolution, such dangers in mistaking, that do of necessity require wisdom and understanding in Rulers: Wisdom and understanding are necessary for them to keep up their Authority, to direct them in the exercise of their Authority; they are an ornament to Rulers, and an advantage to the people. By a man of understanding and knowledge, Prov 28. 2. the State (of a Kingdom) is prolonged. Now righteous men are wise and understanding men; wicked Righteous men are wise men. men are more crafty, but righteous men are more wise: A righteous man and a wise man are (in Solomon's opinion) reciprocal terms, as a wicked and a foolish man are. Consider wisdom Either in relation to the Soul and Spiritual estate, as it appears in the minding of the best part, in the eyeing of the chiefest good, in pitching upon the choicest means, and in ordering of man to the glory of God, and the certain fruition of most perfect blessedness, This wisdom the righteous enjoy alone, none else are wise unto Salvation. Or in relation unto secular administration for the civil good of people; even under this consideration the most righteous Instances of it. have been most wise: Joseph was a righteous man, and a most wise man for Rule; Can we find such a one as this is, Gen. 41. 38. a man in whom the Spirit of God is? said Pharaoh of him, when he presented a method for the preservation of Egypt: David was a righteous man, and in all his employments, whithersoever Saul sent him, he went and behaved himself wisely: 1 Sam. 18. 5. Daniel and the three Children were righteous men, and in all Dan. 1. 20. matters of wisdom and understanding, they were ten times better than all the Magicians and Astrologers: How wisely did Moses allay the distaste which some had taken against Eldad and Numb 11. 28, 29. Medad? How wisely did Gideon smooth off the fierceness of the men of Ephraim? Is not the glean of the grapes of judg. 8. 2. Ephraim better than the vintage of Abiezar? How wisely did Solomon decide the dispute about the living and the dead 1 King. 3. 26, 27, 28. child? 3. Magistrates or Rulers must be just men: He that ruleth over men, must be just, saith David; and without all doubt 2 Sam. 23. 3 Justice tends to the joy and welfare of a people: Solomon saith, That it exalts a Nation; and we find it to be a sure Pro. 14. 34. hand, a sure convey of blessings, in the Scriptures. Read that place concerning Abraham's posterity, They shall keep the way Gen. 18. 19 of the Lord, to do justice and judgement, that the Lord may bring upon Abraham that which he hath spoken of him: And to this purpose the Prophet Jeremiah speaks, Did not your father jer. 22. 15. do judgement and justice, and then it was well with him? He said not amiss, who spoke that (Justicia was Reip. columna, & Corona) Justice was the Pillar, and the Crown of a Kingdom: The throne is established by Justice, said Solomon, Pro. 16. 12. job 29. 14. there it is a Pillar: My judgement was as a Robe and Diadem, said Job, there it is a Crown. There are four Ornaments for men; Eloquence is an Ornament for an Orator, Humility is an Ornament for a Christian, Conscience is an Ornament for a Minister, and Justice is an Ornament for a Magistrate. * P. Martyr 2. Sam. pag. 269. One saith, That to do Justice (Audire causas, Juvare pios, punire sceleratos) it is munus Angelicum, imo Divinum, This is Angel's work, nay it is work fit for God himself. And are there any men more just, than men truly righteous? Righteous men are just men. Num. 16. 15. I have not taken one Ass from them, neither have I hurt any of them, saith righteous Moses: Behold, here I am, witness against me before the Lord, and before his anointed, whose Ox have I taken? or whose Ass have I taken? or whom have I defrauded? or of whose hand have I received any Bride to blind mine eyes therewith? spoke righteous Samuel. 1 Sam. 12. 3 4. Ruler's must be men of Mercy, as well as of Justice: I will sing of mercy and justice, saith David; The Mercy-seat Psa. 101. 1. was the best seat that ever was set up for Sinners: and it is the excellency of Christ's Government, that it is full of Purity, and of Equity, and of Mercy. One relates of the Jews, That they would have none to be Magistrates, who were not Fathers of Children; they thought their fatherly relation would be a motion to mercy. Now Mercy in a Ruler is a joy unto a people, and conduceth unto the public good: The throne is upheld by mercy, saith Solomon; and no persons are more Pro. 20. 28. merciful than righteous persons, they are begotten by the Father of Mercies, and are Children of Mercy: David saith, They are gracious, and full of compassion; and Solomon saith, Psa. 112. 4. Pro. 12. 10. The righteous man regardeth the life of his beast, much more than the estates and lives of men. 5. Ruler's must be men of Courage: Be strong, and of a good courage, dread not, nor be dismayed; So David to Solomon, 1 Chron. 22. 13. when he was to succeed in Authority. You read in 1 Kin. 10. 20. that Solomon placed six Lions upon the one side, as he went unto his Throne of Judgement, and six upon the other side, by every step there were two Lions, to intimate, That men in Authority must be men of Courage. Magistrates (you have heard) are called Gods, and why should Gods fear the faces of men? If men will dare to smite with the fist of violence (Isa. 58. 4.) you should dare to smite with the sword of Justice (Rom. 13. 4.) Magistrates should be like David, who had courage to rescue the sheep out of the mouth of the Lion and of the Bear, 1 Sam. 17. 35. And Courage in a Ruler is of wonderful good for a people: The good which comes by Magistrate's courage. Numb. 25. 8, 11. 2 Chro. 15. 8, to 17. Righteous men are courageous men, Pro. 28. 1. Neh 6. 11. What good did Phinehas' zeal bring unto Israel? it pacified God, and stayed the plague: What a notable Reformation did Asa's courage produce, even that which made all Israel to rejoice: And no Magistrates are so courageous as righteous men; Grace makes the best hearts, and breeds the highest fortitude. The righteous men (saith Solomon) are bold as a Lion: Should such a man as I flee? said Nehemiah: They who truly fear God, do fear nothing, but to sin against God. Fourthly, It may appear, That righteous Magistrates are a blessing and joy unto a people, if you consider their Services or Practices in which they are engaged: Righteous Magistrates do conscientiously set their just Authority on work for those common and good ends for which Magistracy was ordained. The Magistrate may be pictured like Atlas bearing up the poles of Heaven; or he may say as David (Psal. 75. 3.) I bear up the pillars of the Earth. There are four singular Services which Magistrates are to Four works for Magistrates. perform: 1. The first is, To maintain and support true Religion; and therefore that Emperor set his Crown under the Bible: And Summa ratio est quae pro Religione facit. Papinianus Plato would have the Palaces of Princes joined to the Temples of the gods; their chief care should be to uphold that which is the chiefest. 2. The second is, To protect and encourage well-doers: Mine eyes (saith David) shall be upon the faithful of the land; and Psal. 101. 6. & 16. 3. & 72. 7. My delight shall be in the excellent: In his days shall the righteous flourish. The third is, To intent and preserve the public welfare: Non mihi sed Populo, said Adrian the Emperor; Peace be within thy walls, and prosperity within thy palaces, and I will Psal. 122. 7, 9 Esth. 10. 3. seek thy good, said David for Jerusalem: They must be like Mordecai, who did seek the good of his people, Non suum, sed suorum. 4. The fourth is, To punish sin and wickedness in the several kinds and authors of it; and therefore is the Sword of Justice put into their hands, To be a terror to evil works and evil Rom. 13. 3, 4. doers: And questionless all those acts and services do exceedingly contribute towards the good and joy of people. A people are like a Garden, Religion is like the Sun, Peace is like the Clouds, Good men are like the Plants, Wicked men are like the Weeds, Justice is like the Wall: Now no men can or will improve Authority thus, but righteous men. Righteous men, they only are the Servants of God, the Lovers of Truth, the Friends to Godliness, the Enemies of Wickedness, and the Channels of all public good: Of this you may be confident, That the Gospel never spread more, that Godliness never ripened more, that Wealth never thrive more, that Tranquillity Peruse the History of the judges and of the Kings. never settled more, that Safety never compassed a Nation more, than when Rulers (men in Authority) have been most sincerely righteous and pious. And thus you see the first Assertion demonstrated unto you; namely, What a Joy, what a Comfort, what a Blessing righteous Magistrates are unto a people. I must now turn the Tables, and show unto you what a Curse, what a Misery, what a Burden wicked Rulers are unto a people; for so it follows in the Text [But when the wicked beareth rule, the people mourn.] Hence the second Proposition, That much of a People's misery and sorrow lies in wicked Rulers; 2 D. or, That wicked Rulers are causes of woeful mourning unto a people. When Pharaoh bore rule, what a mournful time was it with Instances Exo. 2. 23. the Israelites? The Children of Israel sighed by reason of the bondage, and they cried, and their cry came up to God. When the wicked Judges bare rule, what a woeful time was it with the people? the Enemies break in and spoil the Country, judges 2. 14, 15. trey, and the people hid themselves in Dens and Caves. When Saul bore rule, what a mournful time was it with David (he is forced to fly from place to place) and with the 1 Srm. 26. 30. Priests of the Lord? of whom he caused to be slain in one day Fourscore and five persons; and besides, He smote Nob the city of the Priests with the edge of the sword, both men and women, 1 Sam 22. 18, 19 children and sucklings. When Ahab and Jezebel bare rule, what a mournful time was it? many of the Prophets were slain, others hid themselves 1 Kin 14. 4 & 19 10. & 21. 13. in Caves, Elijah flies for his life, and Naboth was stoned to death for his Vineyard. When Haman bore rule, what a mourning did his wicked design occasion? The City Shushan was perplexed, and in every Esth. 3. 14. & 4. 3. Province there was great mourning among the Jews, and fasting, and weeping and wailing. When Herod bore rule, he made it a mournful time, for he slew all the Children that were in Bethlehem, and all the coasts thereof, from two years old and under; And now there was Matth. 2. 16, 18. a voice heard in Ramah, lamentation, and weeping, and great mourning. And truly, if you consider either the persons, or their dispositions in Authority, or their Actions, or the consequences of Four Demonstrations of the Point. their evil Government, it will plainly appear, That there is nothing in wicked Rulers, or from them, but what is very mournful. 1. Consider the persons themselves; Wicked persons are filled with woeful Principles: When Hazael came to the Prophet Elisha, Elisha wept, and Hazael said, Why weepeth my 2 Sam 8. 11, 12. lord? who answered, Because I know the evil that thou wilt do unto the children of Israel; Their strong holds thou wilt set on fire, their young men thou wilt slay with the sword, and wilt dash their Children, and rip up their women with child. O Sirs, the Principles of wicked men are cruel Principles, covetous Principles, oppressing Principles, unjust, false, corrupt, and irreligious Principles; their Principles are (certainly) against God, against Christ, against Truth, against Holiness, against Justice, against Faithfulness, against all the good of public Society. And is it not lamentable to see such men bear rule? that the defence of the Gospel should be committed to him who is an enemy to the Gospel? that the seat of Justice should be put to him who is, and cannot but be unjust? That the protection of Truth and Holiness should rest in his hands, who (with all his soul) hates the one and the other? That the care of public good should be Leased out to him, who altogether consults his private gain? That the administration of Government should be given unto a lawless man? The Sword of Justice to a mad man? The power of differencing of Causes to a fool? Common safety to one who is a common Plague? Were it not woeful to have the raging Sea to rule the Ship? or the furious fire to govern an house? Every wicked man is the one and the other. 2. Secondly, consider their dispositions as in Authority, and Wicked Rulers sadly expressed in the Scriptures. you shall find still more cause of mournfulness. The Scriptures compare wicked Rulers 1. Sometimes to the Bramble, Judg. 9 14. There is no fruit from a bramble, nay not so much as leaves to make a shadow; nay, in stead of these, it is full of sharp pricks, which scratch, and tear, and wound, and pain us: No other thing is a wicked Ruler; take him at his best, he is but an Inutile pondus (a George on horseback) and take him in his proper disposition, he is (as the Prophet speaks) A pricking briar, and a grieving thorn. A Eze. 28. 24. wicked Magistrate, this is the sum of him, He is a great man's Slave, a poor man's Curse, a good man's Foe, a wicked man's Friend, and all men's hurt. 2. Sometimes unto the Lion and Bear: I confess that the Pro. 30. 30. Lion (oft times) is the Emblem of Majesty, Strength and Courage; but under this notion a wicked Ruler is not intended: You read in Scripture of the Devil, that he is called A roaring and devouring Lion; to such a Lion is a wicked Ruler 1 Pet. 5. 8. compared: As a roaring Lion and a ranging Bear, so is a wicked Pro. 28. 15. Ruler over the poor people, saith Solomon. David speaks in one Psalm, That the Lions roar out for their prey; and in Daniel Psa. 104. you read, That the Lions broke in pieces the bones of those accusers: The very like doth the Prophet Micah affirm of Dan. 6. 24. wicked Rulers, They pluck off the skin from my people, and their flesh from off their bones; They eat also the flesh of my Mic. 3. 2, 2. people, and flay their skin from off them, and break their bones, and chop them in pieces, etc. Is it not lamentable to have a people thus abused? 3. Sometimes unto Scorpions: The Prophet Ezekiel is said Ezek 2 6. to dwell among Scorpions; All wicked men are Scorpions, and especially wicked Rulers. There are four things which the Naturalists do observe in Scorpions; 1. They are venomous Beasts, full of poison. 2. They are mischievous Beasts, apt to harm: Pliny saith of them, That they are (Semper in ictu) always Plinius, Eglinus. thrusting out their Stings. 3. They are troublesome Beasts, and therefore in those countries where Scorpions abound, the Inhabitants dare not to lodge low, and are forced many times, Ocreatos dormire. 4. They are tormenting Beasts, they lick you, and wound you, and torment you; Their torment was as the torment of a Scorpion, when he strikes a man, Rev. 9 5. Now all this are wicked Rulers, they are as he spoke of Nero, Veneum terrae: The poison of Adders is under their lips, they are full of mischief; David saith, That mischief is in their Psal. 36. 4. & 28. 3. & 140. 9 & 26. 10. heads, Psal. 36. 4. and in their hearts, Psal. 28. 3. and in their tongues, Psal. 140. 9 and in their hands, Psal. 26. 10. And besides all this, they are but a torment and vexation to a people, They have vexed the fatherless and widow, Ezek. 22. 7. 4. Sometimes unto Wolves, Ravening wolves (Her Princes Eze. 22. 27 Zeph. 3. 3. are like wolves ravening the prey) and evening wolves: (Her Judges are evening wolves) and what the disposition of these are, I need not discourse of amongst you. 3. Thirdly, survey a few of the actions of wicked Rulers and then judge whether they be not causes of woeful mourning to a people: Their actions or works have been such as have overthrown Religion and Justice, and so consequently the Souls and Bodies of men, and what more can be said to express lamentation and mourning? 1. Concerning Religion (in which bottom all our Souls are embarked) were it not most amazingly sad, if a people should forsake the true God, and set up Idols, and Sacrifice to Devils, nay Sacrifice their Sons and Daughters to Devils, renounce the Son of God, the Truth of Christ, the Gospel of Salvation? O in what a lamentable condition are such a people! Yet wicked Rulers have done all this themselves, and have caused Flagitiosissima feceri facinora secuti morem Imperatoris sui. Sallust in jugurth. the people to do all this by their examples, by their persuasions, by their commands, by their threats, by their power, as you may read (for some part of it) in the History of the Kings of Israel and Judah, and (for the other part of it) in Ecclesiastical Histories since Christ. 2. Concerning Justice (which is the Ark of a people's safety) how woeful have the actions of wicked Rulers been against it? Justice is like that goodly spreading Tree, spoken of in Daniel, The leaves whereof were fair, and the fruit thereof Dan. 4. 12. much, and in it was meat for all, the beasts of the field had shadow under it, and the fowls of the heaven dwelled in the boughs thereof, and all flesh was fed of it; yet wicked Rulers are (in this respect only) like him that cried aloud, Hue down the Ver. 14. Tree, and cut off his branches, shake off his leaves, and scatter his fruit; let the beasts get away from under it, and the fowls from his branches. Whatsoever tends to the utter subversion of Justice, the same hath been done by wicked men when they bore rule: At your leisure peruse the Scripture, and that will report unto you Their neglecting of Judgement: They judge not the fatherless, neither doth the cause of the widow come unto them; Isa. 1. 23. They overpass the deeds of the wicked, and the right of the needy do they not judge. jer. 5. 28. And their perverting of Judgement: They afflict the just, they take a bribe, and they turn aside the poor in the gate from Amos 5. 7. 12. their right; They turn judgement into wormwood, and leave off righteousness in the Earth, saith the Prophet Amos: They justify the wicked for a reward, and take away the righteousness of the righteous from him, saith the Prophet Isaiah: And are Isa. 5. 23. not these the things which will make a land to mourn? Amos 8. 8. 4. Lastly, consider the Consequences which befall a people for all these things: The times of God's Judgement upon a people are mournful times, and times of wickedness make times of judgement, and the times of wicked Rulers do make the times most wicked, and therefore expose them to the greatest of God's judgements. It were easy to show unto you, That God hath, even for the wickedness of Rulers, 1. Departed from a people, forsaken them, cast them off. 2. Hath removed all their outward blessings, the Corn, and Wine, and Wool, and Flax, and Plenty, and Peace, and Honor. 3. Hath denied them many blessings, denied them the fruits of the Earth, the showers of Heaven, the seasons of Harvest, Help, Succour, Preservation, Deliverance. And 4. Hath inflicted upon them the sorest of judgements, Plague, Famine, Sword, and hath rooted them out of their Land, and scattered them over all the quarters of the world. And now I think you may safely subscribe unto the truth of this Assertion also, That wicked Rulers do make a people's condition very lamentable and mournful; as on the contrary, Righteous Rulers do make their condition very happy and joyful. There remains nothing but the Application of all this to yourselves and your present occasion, which I shall finish in three Uses: 1. The first shall be a word for you who come this day to choose a Magistrate or Ruler. 2. The second shall be a word unto him whose lot it may be to be chosen by you this day. 3. The third and last Use shall concern all of you, whether Electors or Elected, Magistrates or People, and the Lord direct what I have to say unto all your hearts. First, For you who are (this day) to choose a Magistrate, Use. I do humbly present unto your wisdoms three Advices: Three Advices to those who are to choose a Magistrate. Alvares. 1. Be very serious: One said, That it was as hard a task to obey well, as to command well; and I think it is (almost) an equal weight of difficulty to choose a good Magistrate, as it is to be a good Magistrate. Alvares reports of the Aethiopians, That they placed many empty Chairs about the Judge's Seat, supposing that the gods came down and sat with him; This was but a fiction, and yet it served to work an awful care in Judges to sentence righteously: Nevertheless, this is a Truth, That God himself looks upon every one of you in this work, & considers what you intent or act. Magistracy is his Ordinance, as well as Ministry, his Image of Authority shines in that, as his Image of Grace appears in this; & his Honour is as much interested in the former, as your Salvation is concerned in the latter. There are six Arguments which unto me seem sufficient to Six motives to be serious. persuade you to be very serious in your work of choice: 1. The Office is high: There is nothing (no, though never so small) wherein the Name, or the Image, or the Work, or the Honour of God are involved, but hath Majesty in it, and challengeth reverential seriousness from us: And all these do centre in Magistrates; for Magistrates 1. Do bear the Name of God, God himself doth call them Gods, Psal. 82. 6. 2. They do bear the Image of God: Dominion is a part of God's Image, Gen. 1. 26. on it are engraven the large Characters of his Greatness, of his Goodness, of his Wisdom, of his Mercy, of his Justice. 3. They are in the place of God, they are his Deputies or Vicegerents here on Earth. 4. They bear the Sword for God, their Office is from him, and their work is to be for him, Rom. 13. 1, 4. 5. They are entrusted with the Honour of God, even with as much of it as both the Tables of the Law of God do contain, of both which they are Custodes. Should you not be serious in that which hath (in and about it) so much of what is Sacred and Divine? 2. The Trust is great; and according to the nature of a Trust, should be the proportion of every wise man's care. Whatsoever is dear to God, and valuable with you, the Magistrate is (in some degree or other) trusted with; The Magistrate is a Pilot, and this City is a Ship: Are you not careful unto what Pilot you commit the Ship? especially a Ship so richly laden? and more especially in times of Storms and Tempests? The Magistrate is a Commander, this City is a Castle: Are you not careful into whose Custody you render the Castle? especially a Castle of so great a strength, and in times of such danger, wherein many have betrayed their Trust? A Magistrate is (as you have heard) A Shepherd, and this City is as a flock of sheep: Are you not careful unto whose watchfulness you leave the sheep? especially should you not (at this time) be so much the more careful, when so many Wolves do abound, and (perhaps) run up and down amongst the sheep? A Magistrate is a Nurse, the City is the Child: Are we not serious unto whose Arms and Breasts we lend and recommend our dearest Children? Religion is a Jewel, Justice is a Jewel, Trading, Safety, Prosperity are Jewels; will you not be advised in whose hands you deposit such precious Jewels? 3. The Employment is difficult: We look upon Authority as a great Dignity; and so it is; (every Magistrate is a Star of the greater Magnitude) but withal remember, That the Magistrate hath as well the Chain about his shoulders, and the Sword in his hand, as the goodly Collar of Essees, and his pompous Robes: The Chain of many Duties, which he is bound to act, and the Sword of Justice, which he is bound rightly to wield: As the wheels in Ezekiel were full of Eyes, so a Magistrates Calling is full of Cares and Services. There are two Callings which are the highest in the world, and also the heaviest in the world; 1. The Ministers calling, (Who is sufficient for these things, said Paul.) 2 Cor. 2. 16. Exod. 4. 13. 2. The Magistrates Calling (O my Lord, send I pray thee by the hand of him whom thou wilt send, said Moses.) Trajan said of his Imperial Crown, That he who knew the cares of it, would not stoop to take it up: And Demosthenes professed, That if there were two ways before him, the one leading to Government, and the other to Death, he would rather choose that which did lead to Death. You read of Paul, that he complained, All the care of the Churches were upon him: O then, what a burden must lie upon that man, upon whom must fall all the care of this great and mighty City! It is a great care to look to one Parish, It is a great care to look to one Family, It is a great care but to look to one Soul, What is it then to have the care of so many millions of men lying upon one shoulder? To take care that so many million lie down in safety, Trade in safety, walk in safety, and live in peace? To take care that God be wronged by none of these, That his day be profaned by none of these, That not one of them be wronged, That not one of them do wrong, but he shall suffer according to the wrong which he hath done? Hath every man shoulders sufficient and proportionable to bear so vast a burden? Therefore be serious. 4. The Mistake is dangerous, Error Personae is as dangerous in Magistracy, as it is in Marriage, much more dangerous than Error Fortunae: All the danger lies in Error Personae; for of all men, wicked men are the worst; and of all wicked men, wicked Rulers are the worst: The Leprosy in the head was the worst of all Leprosies; Poison in the Fountain is most influentially dangerous: A Canker in the Root of the Tree, is pernicious to all the Tree; If the eye be blind, the whole body is full of darkness, saith our Saviour. The Devils are the worst of all Creatures, for they are Principalities, and Powers, and Rulers of darkness, Eph 6. 12. and are wickedness in High places: Wickedness is bad enough at the lowest; but it is intolerable when raised or high with power. A wicked Ruler is a fiery Arrow, shot out of the wrath of God amongst a people: Do you not by all this discern what the danger of your mistake may be? And yet men are subject to this dangerous mistake, even Samuel was subject unto it; Surely (said he) the Lords anointed is before him: But the Lord said, Look not on his countenance, or on the height of his stature, 1 Sam. 16. 6, 7. etc. yea, and (sometimes) they who would be chosen, do trap and beguile us into this Error by goodly pretences, as Absolom did, 2 Sam. 15. 4. and by courteous and fair carriages, as Galba did, of whom Tacitus writes, Omnium consensu capax imperii nisi Imperâsset. 5. Your Opportunity is honourable: There is no new Magistrate to be chosen by you for this City, but God at such a time presents unto you four great advantages: 1. One is, To make Christ very glorious. 2. A second is, To make Religion very prosperous. 3. A third is, To make this City very happy. 4. A fourth is, To make the whole Kingdom (upon which this place hath such an exemplary influence) very safe. Beloved, you have in your hands, This one day, All the next years Mercies, and Blessings, All your own Comforts, and, All your brethren's Comforts: A good choice is a full years Blessing. And verily, as such an opportunity is precious, so the honour which God puts upon you in that opportunity is very glorious; for as Magistrates are Gods in respect of Office, so are you (who come to choose) you are also Gods in respect of the fruit of your Choice, for according as your Choice is, you make day or night, light or darkness, good or evil, joy or sorrow unto the people, which works God owns for his works in Scripture. 6. Lastly, The very individual action is weighty: For it is Election, and Election is a weighty action; it is an action which naturally calls for, and depends upon Judgement, Counsel, Deliberation. There are some Magistrates by Succession, whom people receive, but choose not; and there are some Magistrates by Nomination, who are chosen for us, but not by us; and there are some Magistrates by Election, who are (if I may so allude) our own Creatures and Workmanship: And we, we are the more entitled unto their good or evil carriages, by how much the more they are form up into their place of Authority by our own wills, not merely consenting, but distinguishingly choosing and raising of them; so that if they be good, the first fruits of the comforts are your portion; and if they be bad, the bitter water of Curse is likely to be your draught first: O therefore how serious should you be in this work! you should use the Touchstone and the Balance, Try men, and Weigh men. Election (they say) is only Paucorum, and Bonorum, and Optimorum; Well, since the Office is high, the Trust great, the Administration difficult, the Error dangerous, the Opportunity honourable, and the Action weighty, here are Reasons enough why you should be serious. 2. My second Advice unto you is, That in this work you be Religious: When you are to choose a Magistrate, choose him first by the Book, and then upon your Knees, and last of all by the Vote. 1. By the Book, Da Magistrum, said Cyprian; or as one writes of Boleslaus (King of Poland) who still carried about him his Father's Picture, and when he was to do any great work, he would look on the Picture, and Pray, That he might do nothing unworthy of such a Father's Name. The Scriptures are the Picture of Gods will (there his will is drawn out to the life) before you choose a Magistrate, look there, and read there, what manner of Person God commends as fittest for Rule; and whom God doth choose, do you choose; and whom God rejects, do you reject: as the Tirshatha did put them by from the Priesthood, Neh. 7. 64. whose Register could not be found in the Genealogy. 2. Upon your Knees: For a good Magistrate, as he is for God, so he is from God; Every blessing comes from the Father of Blessings: Our Miseries begin below, on Earth, but our Mercies and Comforts spring from above, in Heaven; there is not the least Mercy but is above our Deserts, and worth a Prayer. Public Officers may prove the more woeful, because private people are less Prayerful. The Israelites desired a King, but they did not desire a good King, and they sped accordingly: Moses his Prayer should in this case be our Pattern, Let the Lord, the God of the Spirits of all flesh, set a man over the Congregation: Num. 27. 16. I know no reason why there should not be as solemn Fasting and Praying before the choice of a Magistrate, as (anciently) there have been before the choice of a Minister. 3. Be concientiously Resolute: Choose no man but him whom (in your Consciences well enlightened) you believe fittest for so great a Place and Charge. Do not lay aside a person for any private grudge; look on no man as your Enemy, but as Adrian said of one ('twixt whom and himself there had been a personal quarrel) when he came into his Authority, Evasisti; so let every one of you say of any one with whom you have had any private differences, Evasisti, I must not think of my Enemy this day. Nor yet lay hold on any Person for any private interest: As you must not remember who hath been your Enemy so you must forget who hath been or may be your Friend: There is this difference 'twixt Bowling and Shooting, in Bowling we consider the Bias, but in Shooting we fix our eye only upon the Mark: In this business of choice you should not consider, how good a Friend, but how good a Magistrate; Not what preferment may come to you, but what Emolument may come to the City; Not how able the person is to head a Design, but how fit he is to rule so great a people: And therefore, as he said of a Judge, (before whom a great cause 'Cause came) Dare now to be just; the like I say unto all you, who come to choose a public Officer this day, Dare now to be conscientious. Know you a person to be a a Scoffer at the Word of God, an Hater of Godliness, an Enemy to Godly Persons, Profane, Lose and Irreligious in his walking? dare to reject him from being your Governor, who rejects God from being his Governor. Know you a man to have been unfaithful to the Kingdom, unjust in Inferior Trusts, cruel in his Deal, turbulent in his Spirit, Revengeful in his Disposition, imperious in his Place, who will take no wrong, and do no right, Dare to hinder him this day from rule. Is he fit to be a Shepherd who plays the Wolf? or to be a Father, who tears and rents like a Lion? Is he fit to sit on the Bench and Judge, who deserves to stand at the Bar and to be judged? Know you a man who prefers his private Interest before the public good, who consults his own ease and safety before the welfare of Religion and Justice, who like wax may Of every one of these it may be safely said, what Solomon Jarchi fancies Moses to have said to him who at the election of the seventy, drew that black which was called H●el●k, Non ●●pit T● Deus. be tempered to receive any impression from a friend, who may be bought and sold by a Bribe, turned any way by hopes or fears, who looks on this Office, as Demetrius did upon Diana, for gain, who is of that Emperor's mind, when a poor woman delivered him a Petition, he answered, Non esset otium: assuredly her reply is a good caution for you, Noli ergò Imperare: this is the man who will be a plague and curse to you. But on the contrary, If upon mature observation and experience, you find a person (as I trust many there are in this Society) who is religious with Joshua, zealous with Josiah, just with Samuel, meek, and composing of differences amongst Brethren with Moses, wise with Solomon, fearing God with Job, seeking the welfare of his people with Mordecai, loving of the excellent, and frowning on the wicked with David, unmoveable in the ways of Righteousness with Paul, above fears with Nehemiah, against Bribes with Elisha, whose honour lies in God's honour, and his happiness is abundantly made up in your common welfare and blessing; resolve on him, this is the man, this is the Righteous man, who being in Authority, will give occasion of joy unto all the people: The Lord direct you to light on such a one this day, and this is all which I have to say unto you. I have in the next place a word to say unto him, whosoever Use 2 he may be, on whom the lot may fall to be (this day) chosen chief Magistrate for this City. Sir, As your choice, so your work is likely to be in a troublesome time; you well know how divided, how broken, how shivered our public condition is; and when the Ship is in broken Seas, the danger is the greater, and the Pilot hath reason to be the more careful and circumspect: Assuredly, your Piety, your Sincerity, your Fidelity, your Wisdom, your Meekness, your Zeal, all the Abilities which you can possibly ascend unto, will meet with occasions sufficient for their trial and improvement. But, Sir, though it be some part of your unhappiness, to appear upon the Stage in divided and distempered times, yet it will be the more for your honour, if you can with your singular wisdom, and expedient meekness, calm our seas, quench our fires, steal into joint our broken bones, bind all of us up into an Unity and Love, who are started asunder so much through our own frailties, and (I fear) the more through other men's subtleties. It was the work of Jesus Christ to harmonise God and man, and it will be your praise as well as duty, to close up Christians and Brethren; But I shall spare further discourse for this. One reports of Hypocrates, That he gave an Oath unto his Scholars to look well to his children: An Oath is beyond me to impose on you, nevertheless, I would (with all humble and dutiful respect) commend (and that from God) unto your choyest care, two Children, and both of them belong to God; the mentioning of their Relation, hath raised in you already both a Reverence and a Resolution: But what are these two Children? Sir, As you have but two farthings to commend unto God (Bernard calls the one of them your Soul, and the other of them your Body) so God puts the care but of two of his Children unto you, to Nurse them for one year; the one is Religion, and the other is Justice: If you be pleased to look well to them, you may be confident that God will look well to you: These are the two Legs upon which the Political Body stands, nay they are the two Pillars which hold up Heaven and Earth: These are Solomon's Jachin and Boaz; These are (in their peculiar Services) that Moses and Aaron who brought the people of Israel out of Bondage: God commends and chargeth the care of these two (Religion and Justice) upon you. Some of the Jews (as I find it in one whom I have perused) do relate concerning the six Steps by which Solomon ascended unto his Throne, That upon every Step in his Ascent, one cried aloud unto him to Remember some special thing appertaining unto him in his Place: When he advanced his feet upon 1. The first Step He cried [Lo titeh mishpat] Judicium né inclinato, Wrist not Judgement. 2. The second Step He cried [Lo tikir panim] personam né respicito, Accept no person in Judgement. 3. The third Step He cried [Lo tikahh shohher] munus né recipito, Take no Bribes. 4. The fourth Step He cried [Lo tittang lech asherah] Nón plantabis lucum, Thou shalt not plant a Grove. 5. The fifth Step He cried [Lo takim lech matzebah] Noli erigere statuam, Set not up a Pillar. 6. The sixth Step He cried [Lo tikbahh shor] Né mactato Bovem, Kill not an Ox ●i.) Sacrifice not to Idols. The meaning of all this was, That Solomon (and so every Ruler) ought to have an exact care of Justice and Religion; the which if you shall faithfully perform, you shall reap the comforts of both in your own Conscience, and see the fruits of both in the prosperity and safety of this great people committed by God and man unto you. There is one word more which I have to say, and it concerns Use 3 us all: Since Righteousness doth so much conduce to public comfort, and Wickedness doth so much contribute to common misery; Therefore let us all labour, 1. To be Righteous: As Moses wished, That all the Lords people were Prophets; so do I wish, that all the people of this City were righteous, that the City may be called (as Isaiah Isa. 1. 26. speaks) The City of Righteousness, and then it should have that Name which that City in Ezekiel had, the Name of the City Ezek. 48. 33. was, The Lord is there; and if the Lord be there, all blessing and comfort shall be there. 2. To love, regard and countenanee Righteous Persons: Your glory and strength is in those, as your reproach and misery is in the wicked: Is it not better to see a City like an Orchard, set with excellent Trees and Plants, then to see it like a Wilderness, overrun with noisome and hurtful Beasts? The Righteous are the excellent on earth, so said David the father; The Righteous is more excellent than his Neighbour, so said Solomon his son: All men are the better for Righteous men; the better for their Graces, for their Prayers, for their Services: Laban fared the better for Righteous Jacob, and Egypt the better for Righteous Joseph: You may truly say of Righteous persons, as he of the Prophet, The chariot of Israel, and the horsemen thereof. 3. To abound in all the fruits of Righteousness, but especially in Love and Unity, in Love and Peace amongst yourselves, which are the glory of Righteousness, and your own common Safety and Preservation: Jerusalem (saith David) is builded as Psal. 122. 3 a City that is compact together; you of this City call yourselves, Brethren, Brethren of such and such Companies; Now saith David, How good and how pleasant is it for brethren to dwell together Psal. 133. 1 in Unity: Some things are neither good nor pleasant (as the Torments in Hell) some things are pleasant, but not good, (as the Delights of Sin) some things are good, but not pleasant, (as the mortifying of Sin) but Unity amongst Brethren is both good and pleasant. Solomon (in the Canticles) sets out his stately Chariot with much magnificence: The pillars thereof were made of silver, and the bottom thereof of gold, and the covering thereof it was of purple: But then he adds that which was the accent of Cant. 3. 10. all, The midst thereof was paved with Love: All our excellencies appear with a greater excellency by the flames of Love and Unity: Our Saviour (who was Amor mundi & desiderium mundi) tells us three things of this Love; one, That it was the sum of the Law, Thou shalt love the Lord thy God, and, Thou shalt love thy neighbour. A second, That it was the substance of the Gospel, A new Commandment give I unto you, that ye love one another. A third, That it was the character of all his Righteous Servants and Disciples, By this shall all men know that you are my Disciples, if ye love one another. John Gerson (in an Oration of his to the King of France) assures us, That all the sorts of man's life consist in Love and Unity: There is our Vita personalis, and that consists in the Unity of Soul and Body; There is our Vita Spiritualis, and that consists in the Conjunction or Union of God with the Soul; And there is our Vita Civilis, and that consists in the Unity of men one with another: Our Souls are saved by Love, and our Safeties are preserved by Unity. I will but tell you a fancy which the same Author mentions, of a dispute betwixt Mars and Pallas, which of them should have the honour to give the Name to the City of Athens, at length it was resolved, That he should give the Name, who could find out that which might be of most good and benefit for that City; Hereupon Mars gives a stately Horse, which signified Wars, Divisions, Tumults; but Pallas gave an Olive-Branch, the emblem of Peace, Love and Unity; the City of Athens presently chose Pallas to be their Guardian, rightly apprehending, That Love, Unity and Peace, conduced most to their Prosperity and Safety: you may with ease make the application to yourselves. And now what can I say more unto you? you have heard where joy doth lie and misery, your comfort or your sorrow, in Righteousness or in Wickedness: If you choose to be Righteous, and to live Righteously, God will delight to be with you and bless you; And how will he bless you? He will bless you with Peace, which is the effect of Righteousness, Isa. 32. 17. He will bless you with Prosperity, which is the shower poured down upon the head of the Righteous, Prov. 10. 6. He will bless you with Safety, which is the wall of Salvation for the Righteous, Isa. 26. 1, 2. He will at length bless you with that glorious, perfect, everlasting happiness, which the Apostle calls, The Crown of Righteousness, 2 Tim. 4. 8. Unto which the God of Righteousness bring us all for his sake, who is, The Lord our Righteousness. Jer. 23. 6. FINIS.