City Security STATED: IN A SERMON P [...]eached at St Pauls August. 11th 1661. Before the Right Honourable THE LORD MAYOR.

By [...]illia [...] Bell B. D. late Fellow of St John Baptists Col­ledg [...]; and now Chaplain to his Majesty in his Tower of LONDON.

LONDON, Printed for John Baker, at the Sign of the Peacock in St Pauls Church-yard. 1661.

City Security.

PSALM 127. the latter part of the first Verse.

Except the Lord keep the City, the Watchman waketh but in vain.

THere is a naturall necessitous humility lodged in persons of mean, and low spirits; men of no parts, or no know­ledge of their parts, or who have no just esteem of them. And there is an artificiall flagitious humility, when, like the Hawk, men stoop for a quar­ry.2 Sam. 15.5, 6. Thus Absalom stole the hearts of his Fathers subjects out at their mouths, by his treache­rous kisses. And there is a penall calamitous humility, when God trips up the heels of insolent persons; such was that of proud Nebuchadnezzar, Dan. 4.33. when devested of Em­pire, and Reason, Humiliatus erat, quid humilis non erat, humbled, because not humble. And there is a Celestiall gratious humility, when men of eminent parts and place, own God as the fountain of all they have, and are, that fills and feeds their Channells. A royall virtue indeed, when Kings acknowledge their Thrones to be set upon Gods foot stoole, and though in all Causes, and over all Persons, as well Ecclesiasticall as Civill, in their own Do­minions [Page 2] Supream heads and Governours; yet pay their ho­ [...] [...]nd fealty to the King of Kings, in confessing they are all this under God and his Christ. It is the method of proud men to compare themselves with their inferiours, and as the Pharisee, to cry out, Lord! what am I not? like those that measure themselves by the declining Sun, and so seem taller than they are: But the humble person com­pares himself, his power, his wisdome, his holinesse, his honour, with those of God, and, as the Publican, cries out Lord! what am I? As those that measure themselves by the Sun at noon, and their bedwarfd shadow, and are more than they seem. It is Moses his Title of Honour to be stiled Gods servant; And Davids chief ambition to be a Nethenim in the house of God; The threshold of whose Tem­ple was a step above his Throne, and he takes a degree to be a Porter at it.Rev. 4.10. The Elders cast down their Crowns at the feet of God. And, as all subordinate Powers, give in at the presence of the King, as Stars return their light to the Sun at his arising; so even Kings lower their Scepters, when God exalts his, since the best of them are but the off-sets thereof. The most absolute Monarchs, are thus far relative, that they subsist by God, there being no in­dependency in reference to him. There are no designes, be the means, or men, that carry them on never so po­tent, that come not to naught, if blown upon by God: Nor is any instrument so impotent, that with God is not effi­cacious.Phil. 4.13. This is the ground of St Pauls omnipotency: I can do all things through Christ which strengthneth me. Proud Babel that was raised in Rebellion against God, was razed in confusion by him:Zech. 4.6, 7. But where not an Ar­my, nor strength, but the Spirit of God builds, there even the head stone is laid, and the shouting is grace, grace. God blessed the Aegyptian Midwives, Exod. 1.21. by his building them houses, for their supporting the houses of the Israelites. And he who blessed them for their work, blessed them in it: And as he suited the reward to the work, so he suit­ed the work to his own promise; for he had pronounced that primitive blessing of Increase, Gen. 1.28. and Multiply, on that [Page 3] people, and man cannot substract where God will mul­tiply.

No, nor yet multiply where he will substract. He, who keeps the key of David, opens the barren, Rev. 3.7. and shuts up the fruitfull Womb: And as from one Vine, one fertil Wife, Psal. 128.3. he can draw forth the blessing of Clusters of Children for him that feareth him; Verse 1. 1 Kings 11.3. so from seven hundred Wives and three hundred Concubines, the product to Solomon was but a single Rhehoboam, so farre as Scripture undertakes the Genealogy; but one Grape from so many Vines, and that too, but such an one as men gather of Thornes, who, like Ivy, plucked down the house, he pretended to support. Both the fruit of the common Womb, the earth, is Gods, for The earth is the Lords, and the fullnesse thereof; Psal. 24.1. and that of every particular one too, of every Mother, as well as that generall one:Psal. 12 [...].3. for Children are the inheritance of the Lord, and the fruit of the Womb is his reward. So that there is neither fertility, nor security; plenty nor safety without God, for except he build the house, they labour in vain that build it: Except he keep the Ci­ty, &c.

Which words are, whether written by Solomon, Scope of the Text. Eccl. 8.4. or by David, for Solomon (as is most probable) the words of a King, and there is power, and truth in them; as they are a proof of the necessary concurrence of divine providence to the undertakings of men: And the procedure of the argument is a minore, ad majus, from the lesse, to the greater; that that providence is so particular, as to extend to the Oeconomy of every private family, except the Lord build, &c. that is,Clarius. Castalio in loc. nisi augeat rem familiarem & famili­am, unlesse he improve the estate, and houshold: haere­des, liberos, the heirs, the children, there can be no in­crease, or improvement of either by any. And yet that providence is withall so generall, as to comprehend the polity of a whole City. Except the Lord keep the Ci­ty, &c.

The name of a family shall rot, unlesse God shall vouch­safe to preserve it by a numerous, and perfume it by a [Page 4] gratious succession of generations; And the City shall be buried in its own ruines, for all its fortifications of dead earth, its Walls and Towers; and of living earth, its Mi­litia and Magistrates, unlesse God shall supervise and blesse all. Except the Lord keep, &c.

Division. The words are a mod [...]l Proposition. The Proposition, The Watchman waketh but in vain. The modus or limi­tation. Except the Lord keep the City. I shall not man­gle the words by any more minute division of them: that I may not part God from the City; the Watchman from God; vigilance from the Watchman; nor successe from his vigilance. But I shall speak to it by way of Explication, and Application.

1. By way of Explication, in unfolding these four par­ticulars:

First, What is intended by the word Watchman.

Secondly, What is meant by the City.

Thirdly, What is the purport of this phrase of Gods keeping the City.

Fourthly, I shall insist on what is indeed the whole con­cernment of the Text, that Except the Lord keep, &c. which I shall assert.

  • 1. By Precedents, that so it hath been.
  • 2. By Arguments, that so it must be.

1. Watchman what?First, What is intended by the word watchman? It signifies a Centinell, or one of a Guard appointed, and sent forth for the safeguard of some place, or persons. It is applicable,1. Ecclesiasti­cal. Ezek. 3.17. 1. To Ministers, Sonne of man, I have made thee a watchman unto the house of Israel, there­fore hear the word at my mouth: both mission, I have made thee a watchman, and commission from God, there­fore bear the word at my mouth. But an enlargement on this sense, in this place, at this time, is not pertinent. It is,2. Civill Go­vernour. Ezek. 33 2. 2. Therefore put for the Civill Governours, and particularly for Magistrates by Election. If the people of the Land take a man from among them, and make him their watchman, &c. And the expression is significant, there is an Analogy, or correspondence between the [Page 5] Magistrate, and Watchman in the unde, ubi, and quare of their imployments.

1. Taken from.1. The Centinell or Watchman, is taken from his fel­lows, and onely differenc'd from them, in respect of his present charge; so is the Magistrate, who though cloa­thed with the Name and Image of God, in regard of his power above his brethren, Yet must dye as a man, Psal. 82.7. and fall like one of the Princes. The Robes, and Dresse di­stinguish him, but the flesh and blood is the same; it is not the metall, but the superscription of Cesar on him, that makes him differ in value.

2. The Watchman was set in a Tower. Isai. 21.5, 8. The Magistrate is exalted above his brethren, 2. Prefer'd a­bove. his place is a place of emi­nence; annointed above his fellows, taller by the Crown, by the head, than the rest.

3. For his fel­lowes.3. Though the Watchman be taken from, and prefer­red above his brethren, yet all this is for them. As the Ecclesiasticall, so also the Civill Ruler, Heb. 5.1. is taken from among men, and ordained for men, for salus populi, the peoples safety; it should be, suprema lex Magistratui, the Magistrates chief Law, because it is, suprema ratio Magistratûs, the finall cause of Magistracy.Isai. 45.4. For Jacob my servants sake, and Israel mine elect, I will even call thee by thy name, and name thee, to wit, Cyrus, which neither descended of [...] authority, or (which is a deri­vative of that) from [...] Lord, shew'd he had that, and was this for Jacobs and Israels sake: But enough of this, whereof we have had too much so lately.

Rulers neces­sary to the being.Now Magistracy is necessary adesse to the being, and bene esse, to the w [...]ll-being of a people.

1. To their being, they cannot be a people without it: Could we have leave to look through the Act of Indemp­nity, we should quickly take a prospect of those confusi­ons, an Ʋsurping Government had involved us in;Hosea 1.4. Anar­chy would have been worse; by that we were Israel, a scattered people; by this we should have been Loammi, not a people.

And well be­ing of a City.2. Magistracy is necessary to the well-being, to the [Page 6] strength and opulency of a people; Bees tast the sweet of Governement, who fill their Combs under their King. And you cannot forget, for all an Act of Oblivion, under whom you cram'd your Coffers, and under whom you drain'd them: Who render'd you fear'd abroad for your Powers, and envied for your Peace and plenty at home; and who made you scorned or pittied, when like earthen Vessels, they had emptied and dashed you to shivers a­gainst each other. But because the Magistrate here, un­der the notion of a Watchman, is set rather for the pre­servation, than improvement of his peoples peace, to keep the City, that is, to secure what they have, not to acquire what they have not; we shall in three words consider our Magistrate, as necessary to the being of his City, as a Watchman set out, or up.

Rulers Watch­men.1. To prevent dangers, 1. To prevent. And truely, as it is rather eli­gible to avoid sinne, than censure; to be innocent than pardoned.1 Sam. 15 22.Obedience being better than sacrifice, in this among many other respects, since that prevents the guilt, which this but atones for; so is it more commenda­ble to intercept mischiefs,Prov. 22.3. than to overcome them. It is the prudent mans Character, that he foreseeth the plague. Now, to speak in my own sphear; he that prevents sinnes, pre­ven [...]s dangers, for sinne is the harbinger of plagues For this cause many are sick, 1 Cor. 11.30. and weak among us, and ma­ny are fallen asleep; for as intemperate diet in the naturall body breeds ill humours, and they engender death; so in the body politick, ill manners beget publick distempers, and they close in a generall confusion. Cant. 3.3. Therefore as the Watch­men walk about the City to prevent the designes of thieves, murderers, and incendiaries, so must the Magistrate; his eye must walk the round of his limits, to obstruct sinnes in their spring, and outburst; a finger may hinder there, and then, when brachia contra torrentem, when grown large, and swift, and strong, those weak and contemned waters will bear down all the banks and dams of Laws and Auctority. Magistrates are called shields; and you know a shield is a defensive piece of Armour, Psal. 47.9. and its use is to ward [Page 7] off blows from the body: And better have a shield to prevent a wound, than the ablest Chyrurgeon to cure it.

2. To disco­ver.2. The Magistrate is a Watchman to discover and inti­mate dangers; therefore is the Watchman in the day on his Tower to foresee and forewarn, in the night with his Lan­thorne to descry. Ezek. 1.16, 18. The Magistrates are those wheels men­tioned by the Prophet, said to be full of eyes; eyes to pry into sinnes, and like those of Tiberius, able to see in the dark. Watchman, what of the night? Is. 21.11. And they have motion, and weight, to track and overtake, thrash, grind, and crush sinners to pieces. The Watchman or Centinell is to give the Allarme to his Officers on the approach of the enemy: so must inferiour Magistrates discover to their superiours, those evils that are too strong for themselves to grapple with.Ezeck. 33.3. The Watchman when he seeth the sword come upon the Land, must blow the Trumpet, and warn the people. Neither of which, Isaiahs blind, Isaiah 56.10. and dumb Watch­man can do, nor see, nor warn.

3. To repell dangers.3. The Magistrate is a Watchman to repell dangers; Therefore hath the Watchman his Bill, and the Magistrate his Sword, and neither of them are to bear them in vain. If he cannot prevent them by caution and discovery, he must valiantly attaque them; If as a shield he cannot repell them, as a Sword he must cut through them. If as a breast­work he cannot bear off, as a Cannon he must beat off the Assault. The Centinell who is the forlorne of every Corps of Guard, hath not only eyes to foresee, and voice to in­timate, but his Muskett at a distance, and his Sword at hand, to resist the intrusion of an enemy. And therefore is the Magistrate arm'd with a Commission, that where he cannot hinder offences from a being, he may obstruct their spreading, by discountenancing vice in striking through the loynes of offenders. And in these sences, and for these ends the Magistrate is a Watchman or keeper, for securi­ty of

2. City what? The City, The second term we promised the Explica­tion of: The word in the large acceptation of it, sig­nifies [Page 8] a Nation, or Nations united under one Supreame Magistrate or Magistracy. In the restraind and usuall sense of it, It is a place encompassed with walls, where men convene, and cohabit for mutuall commerce, securi­ty, and society, having particular subordinate Officers, Charters, and Laws of Governement. The word hath other figurative senses, but not pertinent here. And THE City in every Nation signifies their Metropo [...]is, as among the Ancient Grecians, Athens; with the latter, Byzantium, or Constantinople; among the Romans, Rome; with us, this of London; and among the Jews Jerusalem, suppposed to be the City intended in the Text. Though it is an universall truth, and may be predicated of any whole Countrey or Kingdome, and of every particular body politick, Corporation or City therein, that the Watch­man or Magistrate thereof watcheth or waketh therefore but in vain, Except

3. Lords keep­ing the City what? The third expression need­ing Explication. It was an antient superstition among those who knew not God, Mr Gregor [...]. in the croud of those th [...] thou­sand, they worshipped for God,2 Sam. 5.6, 8. The Lord keepeth the City. to ascribe a Genius to every Nation and City; and to build their Cities under the most propitious configuration of the Heavens, which they called the Ascendent of the City. Under the influ­ence of a second constellation, they erected a Statue of brasse, into which they called by Magick (as the Devill made them believe) the Fortune of their City, which so confin'd, they dispos'd in some recessefull and safe place of the City; and on the preservation of that Statue, they supposed their own, and their Cities depended. Such was the Trojan Palladium, and such were the blind and lame, 2 Sam. 5.6, 8. mentioned in Samuel, wherewith the Jebusites did Garrison their Fort against David. Not impotent per­sons (as some have too lamely and blindly asserted) set in scorn as defendants good enough in a place so impregna­ble; for such Davids soul would have pittied rather than hated, as he is there said to do them. And their naturall or accidentall defects would not have secluded them fromVerse 8. [...] [Page 9] his Palace, as those lame and blind, were,Id. which was o­pen to Mephibosheth, though conscious of one of those imperfections.2 Sam. 9:13. It was congruous to the pride of Persian Monarchs, to forbid entrance into their Courts to per­sons cloath'd in sackcloath, least they should cloud,Esther 4.2. and damp their mirth, and luxury: But David, who was a man after Gods own heart, (and the heart of God is com­passion) could not therefore so distasse them. But these were Images, the tutelary Gods of the place, which the Jebusites call blind and lame, not as intimating their own esteem of them, but repeating the Israelites upbraidings of them as such; suitable to the Character David gives of them, They have eyes and see not, (blind, Psal. 115.5, 7) feet and walk-not, (lame.) And throughout that Psalm, (it is therefore worth your perusall at leisure) the Penman thereof sets up the Lord in opposition to all those false Gods. Luke 11.22. Who by his binding that strong man arm'd in his own Palace, shewed that the Devils are subject to him, by their migremus hinc, their quitting possession, when, and wherever his commands seal a Lease of Ejectment on them, and that there is no sorcery against Jacob, Numb. 23.2 [...] Heb. 7.25. nor divination against his Israel. He is able to save to the uttermost them that rely on him; a sure repositary of his peoples confi­dence. In his hands no danger, out of them no safety. No presuming then on Idols, that are not so much as the I­mage of God, no nor yet on Magistrates, which are but so much: Not on Idols, which are the work of our hands; nor on men, though they are the work of his hands: For except the Lord keep, &c.

4. The Text proved.Which is the fourth and last particular, and indeed the all of the Text, which we promised to evidence by Prece­dents and Arguments.

1. By instan­ces.1. By Precedents, that so it hath been. And truely History sacred, and prophane, domestick, and forreign, is full of instances. Take the word City in its largest bounds, of Empires, Nations, and Commonwealths; against how many of these, and how often, hath God writ his Mene Mene Tekel Ʋpharsin, he hath numbred, Dan. 5.25, & [Page 10] weighed, divided, and cass'd them. The four Monarchies Assyrian, Persian, Grecian, Roman: The Histories of every Nation will assert this truth to their Rea­ders, in the many, and great changes they offer to view.

Take the word City in its limited and usuall sense, for a place encompassed with walls, and the time would faile me, should I insist on the particular Tradegies of those only recorded in Sacred Writ, that have fallen under the displeasure of the Lord: Babel, Sodom and Gomorrah, Admah and Zeboim, the City of Hamor for the rape of Dinah, Jericho, Ai, Tyre and Sidon, Gibeah, Damas­cus, Samaria, Babylon. Deut. 1.28. The Cities of Canaan wall'd up to Heaven. 2 Chron. 14.14. The Cities about Gerar of Aroer, Deut. 3.4. the Cities of Og. All those of the1 Chron. 20.3. Ammonites and2 King. 3 25. Moabites, andJudg. 20.48. Benjamin. Ashdod, Gath, and Ek­ron of the1 Sam. 5. Philistims; with those many that sunk un­der the weight of the Prophets heavy burdens. And the dolefull ruines of Jerusalem, we may take a view of through the holy p [...]spective of Jeremy's tears and Thre­nody: And its last irrecoverable devastation described by Josephus, an eye-witnesse of the fulfilling of our Savi­ours prediction on the Temple, and the enlargement thereof to almost the whole City, whereof scarce one stone was left upon another. When God had empounded the greater part of the Nation within those walls at the feast of the Passeover; where there was an account given in of two hundred fifty six thousand five hundred Paschall Lambs slain, and at the rate of ten at least to a Lamb, there was in the City then no lesse than two millions five hundred sixty five thousand purifi [...]d male Jews: Jews besides strangers, and men besides women and children, and purified besides the unclean; the captives ninety se­ven thousand, slain, and died of the plague during the siege, an hundred thousand. And the City lost, and razed through the factions of the seditious, and zealous. They are Josephus his words. And indeed sedition, and blind zeal will go far toward the destruction of a City. In [Page 11] grand Cairo Historians tell us, there died in one year of the plague no lesse than eighteen hundred thousand per­sons. And what havock it made not long since in the Westerne parts, Rome, Naples, Genoa, &c. your weekly News Books could inform you. To come nearer home, how hath God harassed these Lands by incursions of Ro­mans, Scots, Picts, Danes, Saxons, and Normans, by Civil dissentions betwixt King and Barons, York and L [...]ncaster, when (as one wittily alludes) the red Rose blush [...]d for the bloud it shed, and the white Rose grew pale through the blood it had lost. What depopulation and waste hath the plague made in severall parts of the Nation, to instance but in one at a distance, fifty seven thousand, and more in the City of Norwich in six moneths, where now is scarce the fifth part of that number of inhabitants. To come home to this City, in the year 1593, there died of the plague se­venteen thousand eight hundred and ninety, among which, the then Lord Maior, and three Aldermen In the year 1563, twenty one thousand five hundred and thirty. In the year 1348, fifty thousand were buried in one Church­yard, that of the Charter-house The vast numbers of those that were hereby gathered to their Fathers in the first of King James, and King Charles the first, is within the memory of many of you, and therefore needs not my record.

And but gently to touch the yet green wounds of our last twenty years contracting; how hath this City been sindg'd in severall limbs of it by fire, and scar'd by trium­phant enemies marching through the bowels of it, and some Swords, and blood drawn in it. And there are, and have been, new diseases, new feavers, gleaning, and reap­ing in it. And though the plague (God be thanked) hath not, yet War, and its daughter, poverty, hath shut up many hou­ses in it. And though I am confident no City in the world is better constituted for the Ecclesiastical, Civil, and Mi­litary Polity of it; yet all these unquestionable experiences will peremptorily convince us, that Except the Lord keep the City, &c.

2. Reasons.But 2. this truth may be, as experimentall [...] so also rati­onally asserted. Wherefore to back this strength of History, we shall bring up a reserve of six Arguments: three where­of immediately refer to God, and the other three respect the Magistrate, 1. From God. or Watchm [...]n. Three Attributes of God especially, give in a valid testimony to this truth; that Ex­cept the Lord keep, &c.

1. His Omniscience.1. His Omniscience, God, and God only knowes all the enemies of a City, and all the designes of those enemies. All things are naked, and open before him, Heb. 4.13. [...] anato­miz'd, as every capil [...]ry v [...]in to the Hawks eye of the ac­curate Chyrurgion. Verse 12. No such dissecting knife, as the wisdom of God, it pierceth to the dividing as [...]n [...]er of soul, and spirit, and of the joynts, and marrow, and is a discerner of the thoughts, John 2.25. and intents of the heart. He needs not that any should testifie of man, for he knows what is in him; better than the Artificer doth the springs, and wheels of any movement. One man cannot judge anothers heart, but by some overt [...]ct: It therefore is a very blasphemous expression to say, We know such an one as well as he that made him. There are three Indexes, or discoverers of the mind; The Countenance, the Tongue, the Hand: All these may, and have,Matth. 6.16. put a fallacy upon man. The Pharisees were [...] men of most mortified countenances, but corrupt principles, and they caught the people in this net; who could not see the graves for the painting. 1 Kings 13.18. That lying Prophet by a smooth tongue, and a well couched story, betrai'd the man of God to a sodain and sad destruction. And the rough hands of Jacob cheated the dim sight of Isaac. Gen. 27.22. How often have these combin'd, and a well dressed lye, an innocent look, and siding for a while with a party, let in a Spye, and Traytour into a Garrison, past all the Guards to the ruine thereof? Thus Judith captivated th [...] heart, and then cut off the head of Holofernes. Judith 13. And what walls are proof a­gainst a golden Ass, or the wooden horse of an insinuating Si­non. The Philosoper conscious of his sincerity, wished he had a window to his breast, that his very thoughts might be vi­sible to all the world. Man is diaphanous, or transparent to [Page 13] God who made the eye, without such a window. The heart of man is deceitfull above all things, to others, to himself; Jerem. 17.9. but he that framed it, knows every winding in that laby­rinth, and can trace it without a clue. The Watchman pas­seth him that can give the word: But how many have had the word in their mouths, who yet have betray'd the City? But there is no word save that of Immanuel, God with us, that can preserve it. The Lords all-seeing eye can pierce into a Spanish Council, a Romish Conclave, an Hellish Vault; and discover, and scatter an insolent invasion, and Powder-treason He knows all thoughts before they are; every embryo stratagem against a City, and no ambush is hid from, nor is there any counsel against him. No such over­seer than as God, who is never overseen.

2. Omnipre­sence.2. Except the Lord keep, &c. Because of his Omnipre­sence. Entèr, praesenter Deus est, & ubique potentèr, present to all times, for this King indeed, and personally never dyes: and to all places, he fills Heaven and earth. Jer. 23.24. Magistrates be­low are forced to delegate Officers under them; to see by the perspective of others eyes, and hear by the Otacousticon of others ears, and e [...]k out their short armes with others hands: To ape an omnipresence by Lieutenants, Judges, Vice-royes, Deputies, Constables, and the like: And trea­chery in one of these, may bring ruine on the whole body. The Governour of a Garrison endeavours to be every where by his Council, Orders, Officers, Main-guard, Ou [...]-guards, Reserves, Centinels, Perdu's, Scouts, Spyes, Pe [...]ols, Rounds, and Grand-rounds. But God is all these, and above them, and they are all nothing without him; He is a Centinel at every door, a Master, a Father in every Family, in the City: Ma [...]. 1.6. Ephes. 3.15. for except he build every particular house, they labour but in vain, that would raise it. He is present to every person, and to every action of that person. He is not as a Watchmaker, who having fram'd, and put together a piece of Clock-work, winds up the springs, or draws up the weights, and is then an idle spectator of its severall motions: But as a skil­full Musician, whose fingers assist to every Note, and rel­lish; as In him we live, and move, and have our being. Acts 17.28. Now [Page 14] since as in the body naturall, so also in the body politick, death may be let in, and life out at every pore, every little leak may sink the Vessel of the Common-wealth; there can be no security, but in one, who is at hand to all dangers, and such is our Omnipresent God.

3. Omnipoten­cy.But 3. That which renders the other two Attributes advantageous to us, is the Omnipotency of God. Our Watch­men may be conscious of our afflictions, present to them, ready, and willing to help, but impotent. They may see the fire consuming, but unable to quench it: the plague ravage­ing but unable to stop it: famine depopulating but unable to relieve from it. Milchama, war devouring but unable to obstruct it.Matth. 19.26. But with God all things are possible. His breath that blowes up the fire, can blow it out. He can set limits of time, number, and place to the plague, and fill your Bills of Mortality with empty Cyphers, as (blessed be his name for it) he hath done for above thirty years together. What doth a Watchman, a padlock, and a red crosse at the door, dog-killers within the City, and Pest-houses without, and all other very prudent Cautions of our Governours signifie, unlesse there be a Lord have mercy upon us too, to heale those within, and secure those without? He only gives bread, Ezek. 16.49. Lev. 26.26. and makes it plentifull. Even fullnesse of bread, and he gives the staffe of bread, and makes it nourishing, that it prove not gravel in the mouth; Prov. 20.17. Matth. 7.9. a stone instead of bread. He turns the edge of every Sword that is drawn against you, and rebates the point of every Spear of war that is thrown among you. You have found what advantage it is to have the General of a few thousands for your friend. What pre­judice, to have him for your enemy? What doth it then import to have the Lord of hosts for you, or against you? One Angel is Guardian sufficient for the whole City of Sa­maria, 2 Kings 19.35. and in one night dispatcheth one hundred eighty five thousand of its besiegers. How secure are they then, who have him for their defender, who commands more than twelve legions of such Conquerours?Matth. 26.53. We presume our Nation to be well fenced with a wall of water; And we thought our City well munited with a wall of earth; But [Page 15] alas! how weak is water, and how frail is earth to that God who is a wall of fire. The Roman Ram, Zech. 2.5. an engine of battery with its iron hornes push'd down the walls of many Cities: But even the breath of a few ramms horns, Josh. 6.20. when God in­spires them, blows down the walls of Iericho. He works with, or without, by weak, or contrary means. His power is so great none need to assist, none can resist him.Rev. 6.2, &c. Both the red horse of war, and the black horse of famine, and the pale horse of pestilence belong to his Militia; And if he charge us with but one of these, it is sufficient to rout us; What would all three do then, if he did not bind their mouths with a bit, Psal. 32.9. and bridle, that they should not come near us? No Magistrate is then such a shield, as God. No Tower so strong, as He. No Watchman hath such knowledge to detect, such an ubiquity to direct, and such power to protect. Therefore except, &c.

2. Reasons concerning the Watch­man.And that will yet more evidently appear, if as you have considered how necessary God is to the City, so secondly, if you perpend that he is of as absolute necessity to the Watch­man, to the Magistrate too, and that because

1. His abilities.1. He hath his endowments from God: such as are Da­vids zeal for piety; and Phineas his for justice; the wisedom of Solomon; the meeknesse and uprightnesse of Moses; the valour, and conduct of Joshua; the strength of Sampson; an unbribeable spirit as Samuel; a tender care of the spiritual and civil concernments of Gods people, as Joseph, Nehemiah, and Mordecai; the impartiality of Job: And (which com­prehends all these) that vigilancy, that waking in the Text, to exert, and suit these to their proper objects. Now all these are [...], from the father of lights, James 1.17. who gives every good and perfect gift: Who as he is free to give Empire, so also to qualifie for it. And where God denies or withdraws any of these from Governours, he so far, and so much expo­seth that Government to hazard. But these are but the lim­nings, though rich ones, of a Magistrate: We must have a facing to: these but adapt, they do not license for Govern­ment: they belong ad posse, not adesse of Magistracy, simply considered: for with these our Watchman watcheth but in vain, Except, &c.

[Page 16] 2. Commission.2. He hath his deputation from God: from whom all must have their Commissions, immediately as Kings, or medi­ately by and from Kings, as subordinate Magistrates. The Prince is the fountain of honour, and power. But God is the Sea of both, the bottomlesse, boundlesse Ocean of both ho­nour, Rom. 13.1. John 19.11. and power. The powers that be are ordained of God. Thou couldst have no power at all against me, saith Christ to Pilate, except it were given thee from above. All Magistrates from God, whether by succession as Kings, nomination as Judges, or election, as Maiors, Aldermen, Sheriffs, Common-council-men, &c. though there is also herein much of the [...] the ordinance of man, 1 Peter 2.13. St Peter speaks of, be­cause proper for men, and discharg'd by men, and they have their congè d'eslire, leave to choose from God. By whom Kings reign, Prov. 8.15. and Princes decree justice. Now a Commission is a direction to the Commissioned for the matter, manner, measure, and time (usually) of his work, this, thus, and thus much, and thus long. So that Magistrates often cannot do the good they have power to do, for want of authority: he that transgresseth lying under a premunire. Psal. 78.41. The holy One of Israel, in himself, unlimited, ha h set bounds to all domini­on, every Magistrate being his Minister. Even Angels who are superiour to the best of men in their best conditi­on, their state of innocence; wherein they were made little lower than the Angels, Psal. 8.5. Exod. 23.20. are prescrib'd their orders, and cir­cumscrib'd by God. He sends an Angel before his Israel, to keep th [...]m in the way, and bring them into the place he hath prepared. Psal. 91.11. And he gives his Angels charge over us, to keep us in all our wayes. There is a great deal of difference between acting with, and without a Commission, either fear palls, or despaire fires the procedure of these, whereas he who draws his Sword lawfully, can use it valiantly, and sheath it safely. It is undeniable that there may be many not call'd to the helm of Government, as pious, prudent, just, and valiant as those that are: But as they have a moral aptitude to rule, parts, so they must have a civil aptitude, leave to exercise those parts, before they can justly exert them as Rulers. He that hath the endowment without the employment, like [Page 17] Ephraim, is a cake, bak'd but on one side. Hosea 7.8. 2 Sam. 18.23. Verse 29. 2 Tim. 2.24. compared with Rom. 10.15. An unsent Ahimaaz may make more haste than a Commission'd Cushi, and more haste than good speed too, for when he comes his errand is, he knows not what. To be apt to teach, apt to rule is not enough, for how shall they do either, except they be sent? We have sadly felt the inconveniences of having the Throne, the Bench, the Pulpit thus fill'd by Ʋsurpers. The Ship cannot be safe, when every Marriner will play the Pilot; nor the Army secure, when every Souldier will set the watch without order. God keeps a City by his Pro­vidences, such are health, peace, plenty, and the like; And by his Ordinances, whereof Magistracy is one, and a con­siderable one, it can be no City without it. Now the provi­dences of God cannot be expected, where the Ordinances of God are sleighted. Then God will keep your City when you let him set his own Centinels and Watchmen over it, such as are not only parted, but also impower'd by him, a­dapted, and Commission'd by God, Authority being the em­bellishment of Dignity. But yet this is not all that is necessa­ry to the preservation of a City: For

3. Successe from God.3. Then God keeps the City when he blesseth the endea­vours of those that do wake over it. The able, faithfull, painfull, lawfull, may yet be an unsuccessefull Magistrate, and Watchman: The last hand therefore of God is his blessing upon their studies. And this is the main purport of the Text, as is evident by the next Verse, the exegesis, or illustration thereof. It is vain for you to rise up early, Psal. 127.2. to sit up late, to eat the bread of sorrowes, for so he giveth his be­loved sleep. We soundly, and safely sleep on beds of Down, when he renders the councels of our vigilant Watchmen successefull, whose Pillowes are stuffed with thornes, pub­lick cares. What doth a Typhis, a Palinurus at the Stern signifie, when God will not still the raging of the Sea? or a wise and just Prince in the Throne, when he will not al­lay the madnesse of the people? A Court of Aldenmen, Psal. 89.9. Prov. 16.33. or Common Councel may debate and conclude, but as lots cast into the lap, God will dispose of all their Resolves, they may deliberate, but he will determine, and, when he pleas­eth, [Page 18] use his Negative voyce, against any of their orders. Nay,Jer. 5.6. when he purposeth to chastise a City, he will do it by fasces and Swords of their own Judges, and set Leopards to watch over them. Their keepers shall be their Goalers. In­stead of Nursing-fathers, Isai. 49.23. their Magistrates shall prove Step-fathers: Their Ministers bout-feu's, and bellowes of Sedition: And their Militia an Iron yoak about the neck of their liberty; A Wolfe in the bosome that eats out the heart of its maintainer. Separate the blessing of God from the brain of an Ahitophel, and the tongue of an Herod, and that wise Counsellour, 2 Sam. 16.23. Acts 12.22. and this eloquent Orator shall dye with shame and horror, though he counselled, and this spake as the Oracles of God. Why doth not the harvest answer the seed time, 2 Cor. 9.6. nor that promise of God, that he that sow­eth plentifully shall reap so? Why doth not meat satisfie the hungry? 1 Hagg. 6.9. nor drink the thirsty? nor cloaths warm? nor the wages rest in the bag? the ninth Verse tells the rea­son: The Lord did blow upon all. (And would you know why God blow'd thereon, peruse the whole Chapter at your leisure, and then consider this ruin'd house of God, into a corner of which we are crep'd, and your merit therefore of such a judgment, and apply the remedy; it is eccentrick to my Text, Prov. 10.22. and I cannot insist on it.) The blessing of God makes rich, and he adds no sorrow with it. The blessing of God makes rich, the curse of God sometimes doth it, when he fills the bellies of the wicked with his hid treasure, Psal. 17.14. and en­tailes it, they have enough, and leave the rest of their sub­stance to their Babes. When men make haste to be rich, and therefore cannot be innocent. Prov. 28.20. Psal. 17.14. When they have wealth from God, not as tokens, but portions, but then the sting appears in the taile, Luke 16.25. Eccl. 7.6. everlasting sorrow, Dives last course and sad voyder; here comforted, and but for a time, their pro­sperity a fire of thornes; below tormented, and that for ever, their punishment a fire of brimstone. Gods blessing is the best Charter of the City, the ratification of all your coun [...]ell, when his fiat is to it. When to you Optative he adds his Imperative Amen, 1 Kings 1.36. and commands down the mer­cy you look up for. Then is your Militia so many thou­sand [Page 19] effective, when the Lord of Hosts is their General,Prov. 11.14. Psal. 82.1. then in the multitude of your Counsello [...]s there is safety, when God stan [...]eth in your Assemblies, and judgeth among you. For Except he keep your City, the Watchman Ecclesi­astical, Civil, and Military, watcheth but in v [...]in.

Application.Now having proved the truth in the Text, it remains that we improve it. I find three parties concerned in the words; The Watchman, the City, the Lord. My Addresse shall be to each, with respect to the other two. To the Watchman for the Lord and the City; and to the City for the Watchman and the Lord; and to the Lord for both Watchman and City.

1. To Watch­men, to beFirst, To the Watchmen: You who under God, and his Vice-gerent, the King, have any share in the Govern­ment of this Royal City; You have heard, that Except the Lord keep your City, your vigilance cannot be successe­full in its preservation. The best way then to wed your endeavours to successe, is to interest God in your endeavours, which is done principally in the exercise of piety and ju­stice, piety toward the Lord, and justice toward the City: the Jachin and Boaz, the pillars of a Nation,1 Kings 7.21. these being uprightnesse and strength

1. Pious to God-ward.1. Piety: And it is fit God should be first served, first Give unto God the things that are Gods. By the blessing of the up­right the City is exalted. Prov. 11.11. There is at this day a loud out­cry against prophanenesse, (I hope they are no hypocrites, that, like Lapwings, make it furthest from their own nests) and certainty it is no causelesse clamour. You have excellent Laws against sinnes of all sorts, Let not those Lions sleep, if you would have your God wake for you. But especially let your lives be a Law to your City: your people will be more apt to coppy out your practice than your Precepts. Then your commands have authority in them, when they have that of your example for them. A religious Josiah is attended by a pious Israel. 2 Chron. 34.33. Acts 10.7. And a devout Centurion by Souldiers that fear the Lord. It is an usuall saying, that The world would be good, if every one would mend one; a compendious way to effect it, is by Magi­strates [Page 20] amending themselves. Many would set their Watches by such regular Sun-dials. The good conversation of one righteous Lot will check a whole City of Sodomites. Nobles are in the holy language called white ones, and the Robes of Majesty are faced with white, to put the wearers in mind, that they must be innocent, who condemn the guilty, least the sentence reflect, Matth. 7.3. and the beam censure the mote. God hath honoured you, do you honour him; And if you would have him continue to keep your City, let it be your resolution with good Joshua, Josh. 24.15. that you, and your houshold shall serve him. And let not your Religion be suited to the factious humours of any party you would favour, or be favoured by, but to the Word of God, and those consonant, or not-repugnant Canons, and Laws of the Church, and State you rule under. And do not as the Lacedemonians, who are said to dresse their Gods according to the present mode, and garb of their City. Magistratus indicat virum, wine, and power shew what is in man. Let men see, that as you are Gods, you can be good as well as great. Plato would have the Palaces of Princes seated near Temples; and the Romans made the way to the Temple of Honour through that of Virtue. Hic [...]urus [...]haeneus sto, nil con­scire m [...]li, Jerem. 15.20. nullâ p [...]llescere culpâ. Integrity and piety will be a wall of brasse to you, and your City. You are subor­dinately custodes utriusque tabulae, keepers of both Tables of Gods Law; be so by your example and authority. You use to say, Keep your Shop, and your Shop will keep you; I may confidently say, keep your God, and your God will keep you. Observe you his Commandments, and he will preserve your Government.

2. Just to the City.2. Remember that that God who alone can keep your City, is a just God, and be you just as he is just. The Sword of justice duly drawn, and valiantly used, will prevent unsheathing the Sword of War. And keep you from fal­ling not only into the hands of men, but those of God too, by fire, 2 Sam. 24.14. Numb. 25. Psal. 106.30. James 1 20. famine, or pestilence; Which last Phineas diverts by an act of justice. He executed judgment, and the plague was stayed. Thus though the wrath of man worketh not the [Page 21] righteousnesse of God, yet the righteousnesse of men, di­verteth the wrath of God. All Controversies before you are about meum and tuum, what is this, or that mans propriety. Now justice doth suum cuique tribuere, give every one their own: Reward to whom reward, and pu­nishment to whom punishment is due. And as piety and ju­stice are the pillars of Magistracy; so reward and punish­ment are the whole work of justice. And therein prudent. And in the discharge of this duty,Job 29.16. you must exe [...]cise many virtues, your pru­dence in searching out of causes, and discerning the natu­rall from the artificiall white, the truth from that fucus, and paint which Rhetorick and interest will dawb them with. And truely without this prudence, justice will still be, as already it hath too long been, all Sword and no ballance. 2 Chron. 1.10. Verse 12. It was a worthy choice in Solomon to preferre wisdom to riches, long life, and victory; for with that, he had these given as vantage, in measure, as a train at­tending on that Queen, Psal. 45.14 This qualified him for the Throne, and by this he decided that intricate Con­troversie between the two harlots. 1 Kings 3. And justice cannot be done without judgement. They are mistaken who think piety alone qualifies for Magistracy. Matth. 10.16. The wisdom of the serpent must be joyned to the innocency of the Dove. Then Magistrates are Gods, when, as God their truth secures them from deceiving, and their wisdom from being de­ceived. As impiety alone destroyes not right of Dominion: 1 Kings 18.8. Rom. 13.1. wicked Ahab continues Obadiah's Lord, and Christians ow [...] subjection to impious Nero. So piety alone establish­eth not a right, no, nor single, adapts for Government. Wisdom is an excellent offensive weapon, Prov. 21.22. Eccl. 9.15. 2 Sam. 20.22. A wise man scatters the City of the mighty: and defensive too; A little City saved by a wise man. And a great City, a Mo­ther in Israel, by a wise woman: And that by a pi ce of justice, like that, for which the Dagger is become the Armes of this City, the seasonable dispatching an insolent Rebel. (And when the prudence, and prowesse of your present Governour last year expressed, in timely inter­cepting the repullulating head of sedition, shall be duely [Page 22] weighed, there will be found not more roome, than me­rit for another Dagger) Geese may save a Capita [...], but it is by chance.And couragi­ous. And you must annex courage to prudence in the execution of justice; and this leads the Van, (and courage loves to do it) in Jethro's qualifications for Ma­gistrates, Exod. 18.21. they must be men of courage, fearing God, dealing truely, and hating covetousnesse. You must rescue the in­nocent Lamb from the Lion and the Bear, Job 29.17. 1 King. 10.20. and break their jawes too. Solomons Throne was supported with Lions. Courage will bear up your judgement-seats; and to this you must adde impartiality; And impartial. not to be warp'd by the poore man's misery,Exod. 23.3.(not countenance a poor man in his cause, if unjust) nor rich mans bounty, nor great mans dignity, nor a friend's amity. God is no respecter of persons, and you are no Gods if you be. You must let judgement run down like water, Amos 5.24. and righteousnesse as a mighty stream; free as water from a spring, and not forc'd by importuni­ty, as water from a Pump. And free as your Conduit-wa­ter, that fills the earthen pitcher, as well as the silver gob­let. And free as your Thames water that flowes to all that will fetch it, and not as your New-River-water, that is imparted to none but those that will pay for it. And clear without mudding it by mixing self-interest. Pub­lick men must be publick spirited, and the private is in­cluded in that. Great persons that use their place and power to fill their own Coffers, are like passengers in a Ship, that tear up the planks of the Vessel to build their own Cabins. Remember you judge for God, and shall be judg'd by him. It was a condescending expression of the best of Princes to a late Parliament upon their Dissolution, that during their Intervals, in all his publick Resolves, he should propose to himself what a Parliament would judge of them, and if his actions would not bear that test, it should be for want of judgement in him: In every sen­tence you are to give, remember the sentence you must receive; and so pronounce that, that you may not dread to undergo this. Thus faithfully trading with the Talents of your piety, Luke 19.17. and justice, wisedom, courage, and integrity in [Page 23] the trust of the Government of this City. God shall at last give you authority over many Cities.

2. To the Ci­tizens.2. To the City, that is, to the Citizens, by a Meta­ [...]y of the continent for the contents,Acts 13.44.the City, that is, the Inhabitants, came together to hear the word. And to you, as therefore so conven'd, I shall speak a word for the Lord, and for the Watchmen. There hath been formerly among you a great cry for truth and peace, so great a cry, that we lost both in the mist of that breath; They are two Jewels, that when gone, are worth a siquis an enquiry; Let us call home these banished too. Let righteousnesse and peace meet, and kisse each other. 2 Sam. 14.13. Psal. 85.10. Matth. 19.6. Gal. 5.12. And cursed be they that part what God hath put together. I wish they were even cut off that trouble you in either. Let me therefore exhort you to the prosecution of truth for the Lords, and peace for the Watchman's sake, and of both for your own sakes, the safety of your City, be­ing the result of both.

1. To get truth for Gods sake.1. Truth, and if any shall put to me Pilate's question to Christ, what is truth? and hath more patience than he to stay for an answer, John 18.38. that I shall give proper to our present purpose, is; that, by truth is mean'd either the word of God, thus his Law and Commandments are truth; Psal. 119.142, 151. 2 Peter 2.2. or our conformity to that word, called the way of truth: That is truth of Doctrine, this, of life and practice. Now,2 Peter 2.2. as the same Ocean takes various denominations from the severall shores it runs by, so truth in cogitation is sincerity, in com­munication veracity, in conversation integrity: And for these truths contend in Gods name.Col. 3.16. Let the word of truth dwell plentiously in you; not as a guest for a night, or a ser­vant for an Apprenticeship, or a child during non-age; but as the Master of the house, even aeterno vestro, for life. Be frequent in searching these evidences for your freehold of grace and glory, and so copy them out, that they may be le­gible in your lives to him that runs. Psal. 51.6. Ephes. 4.25. Prov. 12.19. Dan. 4.37. Let there be truth in the inward parts, truth in thoughts. And speak every one the truth to his neighbour, truth in word, called the lip of truth. And let your works be the works of truth, truth in deed. It God's Omnipotency, that he cannot lye; Let it be yours, [Page 24] that you can do nothing against the truth, 2 Cor. 13.8. but for it. Max­ima, & summa est virtus neminem decipere. It is the great­est, chiefest virtue to deceive none. Oh that all that hear me were thus,Prov. 23 23. and alwayes thus virtuous! Buy the truth, and sell it not, and never sell but b [...] it. Let it, as a thread in a neck-lac [...] of Pearl, run through all your duties to God and man: your worship, let it be suited to the God you serve,John 4.24. He is a Spirit, and will be worshipped in spirit, and in truth. He that would not have the skin, requires the heart in sacrifice. And let your respect be to all the Commande­ments of God, and all his Ordinances, to the truth, and all the truth; and in the whole inward and outward man, and this is integrity, as it is deduc'd from timber, that is strait without, and sound within. Take heed of that malicious, proud sin,Luke 12.1. that sowre, and swelling leaven of the Pharisees, hypocrisie, that infectious, Aguish vice, first it trembles, and then it burns;Prov. 26.23. that potsheard cover'd with silver dross. And be true in your civil contracts with men, and let not Turks and Infidels rise up in judgment against you Let your Omer and Epha, your Shekel and Cubit agree with those of the Sanctuary. Your weights, and measures correspond with those of the Standard [...] The Heathen used to chain their Gods in their Temples: Fasten God by truth of holinesse to your Churches, and truth of justice to your Shops, and you have him a sure keeper of your City.

2. Peace for the Watch­mans sake.2. Having taken into your bosomes this Leah, this eld­est daughter of grace, truth (and it is fit she should have precedence,Gen. 29.26. it being also not our custome, to give the younger before the first born) make roome too for the beautifull Rachel of peace, so beautifull that she reflects a beauty on the feet of her messengers. Rom. 10.15. This bigamy is not on­ly lawfull but dutifull. In the old Law the Jewes were not to take a wife with her sister, Lev. 18.18. to vex her: But you cannot vex these sisters, nor your selves, worse than by parting them; He is a Jew that would do it. For truth without peace is a constant persecution, and peace without truth is a wicked combination. Peace is the walls, and truth the Guard of a City, and these are a mutuall, a coun­ter-security [Page 25] to each other. Oh that this City like Jerusa­lem might be called the City of truth! Zech. 8.3. Psal. 122.3. Isai. 59.14. And like Jerusa­lem, might be as a City at unity in it self! That truth might not fall in the streets by guile, and extortion; nor peace be shut out, of your Church, and City-gates by schisme and faction! Weaken not the hands of your Magi­strates by your intestine divisions, and strife about words, and things that profit not; 2 Tim. 2.14. least you loose the substance of Religion. Love in your bitter altercations about the dresse and shadow of it, Indifferent Ceremonies. Commit­ting an undoubted sinne, disobedience to the powers, in wa­ving a scrupled duty, submission to a prescrib'd Forme of Worship; where liberty of Conscience is not intrench'd on, for the thing still remains indifferent there, though liberty of practice be (as it may be) confin'd, for unities and (which is the hedg to that) for uniformities sake. Let me there­fore prevaile with you, since God hath vouchsaf'd you a mercy as much above your expectation, as your merit, in giving you Judges as at the first, Isai. 1.26. and Councellours as at the beginning; that you would prove a City of righteousnesse to that God, and a faithfull City to these Judges. And that, as you are taught from the Text, to think the Lord necessary to you, be they never so able; so not to think them unnecessary, though God can keep your City without them. He who watcheth over them, hath appointed them to watch over you; and though he needs them not, you do, and his will, and not his power, is the rule of your du­ty. Would you set up a Throne to Christ, do it every one of you in your own hearts, Open those everlasting doores, Psal 24.7. and let that King of Glory come in And think not to gratifie him by wresting the Scepter out of the hands of your lawfull Prince, to crow'd i [...] into his, Luke 12.14. Matth. 22.21. Chap. 17.27. John 18.36. who by his renunciation of any such Governement, of the office of a Ruler or Judge, when sollicited to it; by his precept and practice, in assert­ing the rights of Cesar, hath convinc'd the whole world, that his Kingdome is not of it; and when ever (if ever, in the civill sense of the word) it shall be, Matth. 25.31 Rev. 5.11. he who hath pro­mised to come with all his holy Angels, even ten thousand [Page 2] times ten thousand, and thousands of thousands, cannot need a score or two of Blunderbusses to get him possession. Since then it is both the Sword of the Lord, Judg. 7.18. and of Gideon: Let God have the glory, and your Magistrates th: fruit of your subjection; Titus. 3.1. Rom. 13.5. And let me put you in mind to obey them, not for wrath, but conscience sake. Submit to their Orders where they enterfere not with Gods, and passe no harsh censures on their Councels, since you cannot fathom all the reasons of them. Reverence their persons, let them have your hats and your hearts And honour these Gods with part of your substance too.Prov. 3.9. 1 Sam. 10.27. They are sons of Belial that despise their Prince, and bring him no presents. And put some grains of charitable allowance into the scale, to weigh against their frailties, whose temptations are greater; and, as their per­sons are more eminent, so their faults are more visible than others, and themselves are but men. And practice that love towards one another,John 13.23. which St John, Who lay in the bosome of Christ, and learn'd there, so frequently and cordially urg­eth And manifest it in giving, forgiving, bearing, forbearing. Convincing gainsayers by strong arguments in soft expres­sions: Matth. 5.9. Reconciling differences lik [...] blessed peace-makers, go­ing between brethren of opposite perswasions, as mortar to cement them, though you venture being crush'd by both for it, the lot of moderate spirits. So shall you allay all vio­lence, and strife in the City, and discover your legitimacy as the Children of God, who will therefore, and thereby keep you and your City; and in his due time translate you, and all your faithfull Watchmen to be made Denizens of that City that hath foundations, Heb. 11.10. whose builder, maker and keeper, himself immediately is; even that Jerusalem, that is above the Mother of us all. Gal. 4.26.

3. To the Lord, forHaving finish'd my addresse to the Watchman for the Lord, and the City; and to the City for the Lord, and the Watchmen; It remains that I bespeak the Lord for both Watchmen & City. Now all Application to him being by way of Petition, whereunto the more hands and hearts we can get, the more hope of successe; since he vouchsafes to beIsai. 45.11. commanded, &Exod. 32.10, &c. Gen. 32.26. captivated by Prayer, let us unanimous­ly wrestle with him for a blessing on both.

A Prayer.

1. Watchmen Civil, O Lord our God, our strong Tower, our Wall of fire, our Sun, and our Shield: By whom Kings Reign, and Princes decree Justice; Who alone Qualifiest and Commis­sionest for Government, and blessest the endeavours if our Governours with successe: We beseech thee blesse the chief Magistrate of this City, and all those in Authority under him, with wisdom to foresee, faithfullnesse to discover, and courage to encounter every danger. L [...]t them he Shields for the safeguard of them that do well, and Swords for the ter­rour, and punishment of them that do evill: Men of cou­rage, fearing thee, dealing truely, and hating covetousness.

And, as by particular Relation, and Duty I stand bound, I implore thy most gratious preservation of his Majesties Royal Tower of London, and of St John Robinson his Ho­nourable, and Faithfull Lieutenant thereof. Keep it from all secret Conspiracy, and open Violence, that the Watch­men in it may not watch in vain.

And Ecclesi­astical.Let all the Spirituall Watchmen of this City be cloathed with righteousnesse: Not ignorantly blind, nor negligently dumb, but rightly dividing thy Word of Truth, and behaving themselves as workmen that need not be ashamed. Fill eve­ry Candlestick with a burning, and shining Light, that may lead thy people by Precept, and Practice into, and in the wayes of Truth, Peace and Godlinesse.

2. For the Ci­ty.And keep the Commonalty of this most populous City from all superstition, hypocrisie, and profanenesse, schisme, and faction, envy, hatred, malice, and all uncharitablenesse; pride, drunkennesse, gluttony, and idlenesse. Preserve them from every evill of sinne, and sorrow, from fire, famine, sword and pestilence. Lead them by thy Spirit, Word and Ministers into every necessary truth, and up to every duty. Teach them to keep Consciences void of offence towards thee, and towards men: That they may give thee thy due in a respect to all thy Commandements: And Cesar his, in their thoughts, words and deeds, in their honour, customes and tribute, and in their chearfull subjection for conscience sake, to all the lawfull commands of their Magistrates: And [Page 28] their fellow-subjects their due in brotherly charity, and ho­nesty in bargains and sales: And their families theirs in all Christian care for them; and themselves their own due in a sober provision for their bodies, and an earnest and faithfull endeavour after the salvation of their souls: own­ing, imploring, and improving thy superintendency over all, Prince, Magistrates, Ministers, City, Estates, Repu­tations, Families and Persons. Guide us by the hands of thy Moses and Aarons, keep us by thy power, prosper us by thy blessing, sanctifie us by thy Spirit, and save us by thy Sonne: to both whom with thy self, a Trinity of Persons, in Ʋnity of Essence, be honour, and praise, now, and for­ever.

Amen, Amen.

FINIS.

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