The magistrat's dignity, duty, & danger set forth in a sermon preached in the High Church of Edinbvrgh, on the anniversary day of the election of the magistrats. Mackqueen, John, d. 1734. 1693 Approx. 84 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2011-04 (EEBO-TCP Phase 2). A51032 Wing M228 ESTC R22255 12741390 ocm 12741390 93143

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Early English books online. (EEBO-TCP ; phase 2, no. A51032) Transcribed from: (Early English Books Online ; image set 93143) Images scanned from microfilm: (Early English books, 1641-1700 ; 696:35) The magistrat's dignity, duty, & danger set forth in a sermon preached in the High Church of Edinbvrgh, on the anniversary day of the election of the magistrats. Mackqueen, John, d. 1734. [12], 37 p. Printed by J.D., and are to be sold by John Vallange ..., London : 1693. Dedicatory signed: John Mackqueen. Reproduction of original in Huntington Library.

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eng Sermons, Scottish -- 17th century. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2010-01 Assigned for keying and markup 2010-01 Keyed and coded from ProQuest page images 2010-03 Sampled and proofread 2010-03 Text and markup reviewed and edited 2010-04 Batch review (QC) and XML conversion

THE MAGISTRAT'S Dignity, Duty, & Danger, Set forth in a SERMON Preached in the High Church OF EDINBƲRGH, On the Anniverſary Day of the Election of the MAGISTRATS.

Nehemiah 5.19.

Think upon me, my God, for good, according to all that I have done for this people.

Claudianus de 4. Conſultatu Honorii. Tu Civem pat remque geras, tu Conſule canctis, Nec tibi, nec tua te moveant, ſed publica vota. Lucanus Lib. 2. de Laud. Catonis — Patriaeque impendere vitam. Nec ſibi ſed toti genitum ſe credere mundo.

In Commune bonus: nulloſque Catonis in actus ſubrepſit, partemque tulit ſibi nata voluptas.

London, Printed by J. D. and are to be Sold by John Vallange Book-ſeller in Edinburgh, 1693.

To the Right Honourable Sr. JOHN HALL of Dunglaſs, Lord Provoſt. And to the much Honoured Baillies. ARCHIBALD MUIR of Thorntoun GEORGE CLARK GEORGE HUME JAMES MACLURG Dean of Gild. WILLIAM MEINZIES Theaſaurer. Mr. HENRY FERGUSSON Colledge-Theaſaurer. GEORGE STIRLING Deacon-Conveener. And to the reſt of the Honourable Council of the City of Edinburgh.

THe Integrity with which you manage the publick Concerns of the good Town, has juſtly raiſed your Reputation a fair and laſting Memorial in the Hearts of the Neighbourhood of the City: the calmneſs of your Tempers, the moderation of your Proceedings, the ſolidity of your joynt Conſultations for their common Welfare, the ſober and prudent Methods by which you tender the quiet and peace of the Inhabitants, in this difficult Juncture, ſpeak loudly your Care and Diligence is more levell'd at their Eaſe and Advantage, than proſtituted to gratify Humor or privat Intereſt: Privati pertinacia in publicum exitium. The great Bane of all Communities.

It is the happineſs of the City, that as the Candor and Juſtice you practiſed in your private Capacity, Tacius peſſimum veri affectus & judicii veninum ſuaquique utilitas: idem: in the Purſuit and Conduct of your particular Affairs, pathed the Way to your Riſing to the Dignity you are in ſo you have Carried and do Retain the ſame, in the Eminent Station you now move in, only you have a more Splendid Theatre, a more Ample Sphere, to Diſplay and Exerce theſe and the other Vertues, you are ſo happily Endowed with; and as theſe Secure you in the Minds of the Citizens, from all Suſpition of Diſhoneſty in your Publik Truſt, ſo the Opulency of Fortune, with which God has Bleſſed and Crowned your Induſtry, Elevats you above all Sordid Temptations thereto, to which the Straitned Condition of others makes them Obnoxious, all which makes Un-prejudiced Men equally Eſteem & Love you, & promiſe much Honour & Felicity to the Place, from your Auſpicious Government. Seneca. Omnium enim ſomnos illius vigilantia defendit, omnium ovium illius labor, omnium delicias illius indaſtria, omnium vacationem illius occupatio, ut remiſſam aliquando animam habebat nunquam 〈…〉

I may ſafely Transfer and Apply to you what the Prince of Moraliſts wrot of Polybins, your VValking makes the Indwellers Sleep ſound, you Toil for their Eaſe, you are Bufied that they may more freely follow their Paſtime, you are conſtantly Imployed that they may have releaſe from Trouble; ſo that though you may enjoy ſome Intermiſſion, yet no immunity from Care. The fate of all in ſuch conſpicuous places of Authority, if they act conform to the ends of their great Truſt, and their comfort in the day of their ſolemn Account, that they have bent their ſtudy and endeavour this way, more to ſerve the Publick than their own Avarice or Ambition, which many under that Pretence too frequently advance.

How little you are influenced by Humour or Partiality, I my ſelf am a ſignal Inſtance, that being outed from my Miniſtry for not complying with the preſent Scene of Affairs, yet you have not meaſured your Affection by the difference of your Perſwaſion, but have kindly remembred my Twenty years Service in the work of the Goſpel among you, by a Donative with ſuch frankneſs and generoſity, as diſcover the benignity of your Natures, the impartiality of your Actings, and how far you are above the narrow diviſive Practice of ſome, who confine all their Offices of Charity, Humanity and Juſtice, to thoſe of their own Opinion, and make that the Standard of their publick and privat Benefits or Deeds, yea and the Caracteriſtick or Mark, 〈 in non-Latin alphabet 〉 not only of their own, but of God's Party too.

Having ſome Inclinations to retire from this publick Place, ſince I can be no more Serviceable in the Station I was once in, I thought it my Duty from the juſt Senſe of your VVorth, and the grateful Reſentment I retain of your Favour, to ſay all this, and in Teſtimony of my Sincerity in Avouching it, to Dedicat this Diſcourſe to your Honourable Board, where, that God's Spirit may Preſide, and Direct you in your publick Miniſtrations, and Proſper your honeſt particular Imploys, is the hearty VViſh and conſtant Prayer of

Your moſt Humble, moſt Faithful, and moſt Obliged Servant, JOHN MACKQƲEEN.
To the Reader.

WHen I removed from Edinburgh, with Reſolution to take that innocent ſatisfaction in the Society of my Relations, their diſtance from this place, and my conſtant fixedneſs to my Charge in the City deprived me of, for ſo conſiderable a time; I left this Diſcourſe, as you now have it, to the care of a particular Friend, in order to be Printed, but my Books being ſeiſed upon by Command of ſome in the Government, my Papers were ſo ſcattered, that theſe few Sheets came not into the hands they were appointed for, ſo that upon my coming to this place, I was ſurprized to find them here, not expecting but they had been publiſhed at the time I intended, however now you have the Sermon as it was then deſigned.

It was preached in a time, when the City was divided, if not crumbled into Factions, and I never was, nor will be intereſſed in the ſidings of Popular Communities, I delivered theſe plain Truths without any concernedneſs for one Party or other, as by peruſal it may appear to any, and it is well known, that at the time it was delivered, it reliſhed ill with ſome who thought more Elogies than are here beſtowed were due to them upon account of their Dignity, whether they deſerved them or no: And a ſlaviſh Custom had ſo far tirannized over ſome in their publick Appearances, meanly through their laviſh Commendations to foſter this Humor in the Magiſtrats, by foiſting into their Diſcourſes ſome Claw-back Expreſſions, whereby they were ſoothed in their Vanity, rather than inſtructed in their Duty.

Since my entry to the Miniſtrie, I judged it more becoming me, to reprove the Faults of my Hearers, of whatſoever Quality or Degree, than to palliat them, & howſoever this may paſs for Folly in the Opinion of ſome, who make the Favour of theſe Balaks on whom they depend, the Pol-ſtar of their publick Motions: Yet I had rather with Micajah, incur the Diſpleaſure of Men, by telling the Truth, than either offend GOD by lying in his Roome, or through incouraging Men to continue in their ſinful Courſe, flatter them to their Ruine, by hiding their deformities, or repreſenting them to their view, through leſlening perſpecttives.

I hope a Diſcourſe ſo honestly intended, will leave no bad Impreſſion on theſe who now are, or at any other time may be in truſted with the Government of the GOOD TOVVN: It is the property of divine Truths, and unbyaſſed Sermons, they are adjuſted to all times, Rom. 14. what was written before, was written for our Learning. And this ſmall Eſſay, will render no leſs ſeaſonable and uſeful Inſtructions to others in theſe Offices, than it did to them for whom it was firſt prepared: If it conduce to the effectual bettering the City, by exciting the Magiſtrats to Zeal and Care for the Publick, by making us all indeavour to be more uſeful to the World, and beneſicial to one another, the Author hath his Wiſh; the City will have the Benefite, the Magistrats will have the Comfort, and GOD will have the Glory.

Acts 13.36.

For David after he had ſerved his own Generation, by the will of God, fell on ſleep.

THe mind of Man is more eaſily inſtructed, his affections more readily ſwayed by the light and efficacy of an illuſtrious Example, than by a thouſand Precepts or Directions: a ſingle Inſtance or precedent of Excellency, ſtrikes more powerfully on our Fancy, inſinuats it it ſelf more dextrouſly into our Memory, is more convincing of our judgment, more attractive of our Love and influential on our Practice, to beget in us a generous Emulation, than all the Embelliſhments of Rhetorick, or florid Elogies, wherewith ſtudious ſpeculative Men ſeek to adorn or recommend it: Hence it comes, that the Method of writing particular Men's Lives, has been of old in great eſteem, and is now by ſome ingenious men preferred to Annals or Hiſtory, for as the Sunbeams contracted in a Burning-glaſs to a point, has greater force, ſo Vertue darts more beautiful Rayes, more irreſiſtable Charms operats with ſtronger Energy when expoſed to our Conſideration in a well-drawn Picture or eminent Pattern.

Now theſe Miſconceits of Difficulty or Impoſſibility, wherewith we palliat our Sloth or Negligence are confuted, theſe Chains by which we are fettered from Induſtry and Action, are filed off by the Copy theſe have left us, who with Honour and Succeſs have performed their Duty and Task: We ſee in brave and heroick Examples, Vertue clothed as it were with Fleſh and Blood, that which in the Writings of it's greateſt Admirers, is but a dead Letter, in the Harrang's of the moſt eloquent and paſſionate Orators but an ineffective ſound, is now drawn to the life, made viſible in its beſt features and full Proportion for our incitment and incouragment: For you muſt know the Deſcriptions of excellent Men we read in the Scriptures, are not to be treat by us as Pictures in great men's Galleries, are gazed on by Bours and Idiots, which ſerve for Ornament to the Room, or Divertiſement to the more intelligent, but they are Looking-glaſſes to us, Directories for our life, Patterns for our imitation, Copys for our tranſcribing; for which end I come now to offer your Religious Attention, that of our Text, David after he had ſerved his own generation, &c.

What ſome have obſerved of Aristotle, that his Rule is wrapt up in the example or inſtance he brings, is the Method of the Holy Ghoſt, when David ſays, I wil walk within my houſe with a perfect heart, he gives the Character of a Magiſtrat's domeſtick Behaviour, pſal. 101.2. what he ſhould be at home as well as abroad: When Job ſays, I put on righteouſneſs, and it clothed me: he fits a Robe for every good Magiſtrat, Job. 29.14. preferable to your preſent diſtinguiſhing ſplendid Attire: When Joſhua ſays, I and my houſe will ſerve the Lord, he draws the Picture of every good Maſter of a Family, Joſh. 24.15. who in the defection of others, ſhould make his own Dwelling a Chappel for God's Worſhip. When holy David ſays, pſal. 6.6. I water my coutch with my tears, he has ſhewed us a more lively (though not ſo oſtentive) Portracture of a penitent than St. Francis with his coule Sandal, Hair-ſhirt, and the other external Trumperie of Mortification, his order can preſent us, ſo here David after he had ſerved his own generation, carries in i a commanding Precedent for us to ſerve ours.

In the Words, we have David's Character and his end, or his Imployment and Liberation there-from, he ſerved his generation, that was his Character and Work, and then fell a ſleep, he was exoner'd of his Burden: or you may call it his Charge and Diſcharge, his Toyl and his Reſt: he ſerved his generation. This was his Charge and Toyl, he fell on ſleep, here his Exemption, Eaſe and Freedome from his Work and Labour. By Generation, we are to underſtand men of the Age in which he lived, theſe who were co-temporary with him, whom David in his publick capacity did ſet himſelf to Benefite and Advantage, to ſerve, theſe was certainly a matter of Toile, Labour and Difficulty, as the word ſerve in the Original imports, which ſignifies to pull and ſtretch our ſelves as Rowers at the Oar, a violent painful Exerciſe; by his falling a ſleep, the following words explain this to be, he Dyed, and was laid into his Fathers, and ſaw Cirruption.

It is uſual in Scripture, to ſet forth Death under the Metaphor of Sleep, and all I'l ſay of it, is, it were well we made Sleep a Memorial of it, and that our Bed did put us in mind of our Coffin, Men would not go to their reſt, with Brains ſo diſcompoſed with Exceſs, or hearts impregnated with Malice, as often falls out: This repreſentation of Death, under the term of Sleep, may pare off much of it's frightfulneſs abate much of it's Terrour, it is but a long Sleep, as Sleep is but a ſhort Death.

We contribute extreamly to our own Diſquiet, we are too ingenious to our own Diſadvantage, by the horrid Schems and terrible Dreſs our imagination preſents Death to us in, while if we ponder right, it is not the things in themſelves, but the appearances of them, the Circumſtances we clothe them in, which frequently beget in us an averſeneſs to them: The Spirit of God would have us make our ſelves familiar with Death, by viewing and conſidering it often in theſe little Images of it, obvious to our ſenſes and notice, that we may be leſs terrifyed, when it accoſts us in it's true Shape and natural Viſage.

David after he had ſerved his own Generation, &c. What his Service was, we can beſt gather from the Hiſtory of his Life. However we ſhall conſider him here in his publick capacity, ſo I find the Current of Interpreters, take the words as the Character of an excellent Magiſtrat. David's Service was not contracted within the narrow Sphere of Self, it was not confined within the ſtrait compaſs of his own privat Concern, it was not levell'd at his Emolument or Advantage, his Pains, Care, and Trouble, had a larger Circumference, and another Center, even the Men of the Age he lived in, and with, teaching us all to lay out our ſelves, but more particularly theſe in publick Stations, for the Advantage and Benefit of theſe we live among; this is truly and properly to ſerve our Generation. But before I proſecute this more fully, let me hint a little at ſomething implyed in the word Serve, 〈 in non-Latin alphabet 〉 being transferred from the hard and laborious Exerciſe of Mariners tugging at the Oar, to repteſent the Magiſtrats Duty and Care.

Theſe places of Truſt in which Magiſtrats move, for the good and intereſt of others, are not places of eaſe to indulge our lazineſs, or gratify our idleneſs. Grandures and Dignities are not the Region of Tranquillity, for all the glitter they make, Job 14.1. what Job ſays, that man born of a Woman is of few days and full of trouble, ſeems to be more peculiarly calculated for publick perſons; the greateſt Laboureres are not thoſe who dig in Mines, or pull in Galleys, no, no, they are clothed in Purple, and carried in Pomp, who ſweat for our reſt, and endure a hundred Tortures for our quiet. The Palace is often but a ſtately Priſon, or a gilded Cage, they Sleep more ſoundly, Feed more cheerfully, and which is far better, they Pray more fervently, Faſt more frequently, Chant the Praiſes of the Almighty more melodiouſly, who dwell in Cottages, ſtretch themſelves on a Couch of Bull-ruſhes, than theſe who ſit under a Canopy of State, and ly upon Beds of Ivory: Wealth is a glittering Burthen, Specioſa ſupplicia Cyprianus. attended with vexing Cares; Honour is a ſplendid Servitude, carrying Torments and Puniſhments under Masks and Diſguiſe; they who have ſhared moſt liberally of both theſe, have been more happy, & at more eaſe in other Mens opinion, than they were either in reality or in their own apprehenſion: Roſes are no more environed with Thorns than are Thrones, Crowns are lined with Cares, nor are great Mens Chains the weaker for being more curiouſly linked, nor their Fetters leſs ſtrong or heavy for being of Gold and not of Iron: yet were this ſomething, if for all their Weight they were not brittle as Glaſs, or weak as Withes of Straw: for all the Pageantry and Parade, for all the Enſigns of Honour and Ornaments of State, theſe who ſerve the Publick vapour with; for all the Hoſanna's the fickle Populace (which upon a little Diſguſt, Caprice, or ſudden turn, they ſoon change into Crucifig's) ſound in their Ears, while they paſs through the Croud, Magra fortuna magna ſervitus. Seneca. or enter their ſolemn Aſſemblies, they but for the moſt part, carry a diſcontented Mind under a ſmiling Countenance, a real Slavery under a painted Liberty, a troubleſome Bondage under an appearing Greatneſs.

We may be ſure if this were well weighed and looked to, there would not be ſuch juſtling for Places, ſuch bandying of Factions, and ſordid Methods for obtaining Dignities in Church and State, as ſome may juſtly be charged with; but I fear many Eye the Profite and Honour annexed to theſe Preferments, more than the Burthens and Duties of them, or the Care and Diligence they require: and whatever any of you may think of your Advancement, I'll aſſure you, if you anſwer the Ends of it, your Labour and Toil will be greater, and if you idlely indulge your own Eaſe, and proſtitute any Power or Profite which accreſſes by your Places, to ends of Revenge or Riot, of Vanity or Pride, of Injuſtice or Oppreſſion, your Account will be the heavier, and the Burthen of your Doom will exceed that of your Office, or any Temporal Diſgrace or Puniſhment whatſoever.

I know ſerving the Publick is the ordinary Apology in the Mouths of thoſe who ſtruggle by Hook and Crook to thruſt themſelves into grand Imployments, but God knows the Avarice and Ambition of ſeverals, advance their Creſt under this Coverture: Many inſtead of ſerving the Publick, ſerve themſelves of it to purpoſe, and Feather their own Neſts out of the Common-Good of theſe Communities they take Inſpection of; I pray God it be not ſo with any that do now, or hereafter may bear Charge in the Good-Town.

Since theſe in eminent Stations are ſingled out for Toil and Trouble, it ſhould make all Governours, and us for them, more inſtant with God, for His Spirit to direct them in the managment of their Truſt, to ſupport them under the Burthen and Difficulties they are expoſed to, in the diſcharge of their Offices: Auguſtine obſerves on Eliſha's Prayer for a double Portion of Elijah's Spirit, that it was not ſtrange he ſought a double Portion, becauſe he was to live in the Court, in the Sun-ſhine of the Grandeurs and Honours of the World, where the way was more ſlippery, danger more frequent and enticing, while Elijah being a man of Afflictions, more retired from the hurry and noiſe of the World, a ſingle Portion was ſufficient for his Conduct and Comfort; Adverſity not being ſo difficultly born as Proſperity. many, the higher they riſe in the World, loſe ſo much of Goodneſs and Vertue as they acquire of ſecular Grandeur: It is a known Story of Eulogius, who from a poor Maſon in Juſtin's time, became great in Wealth and Power, loſt his Integrity and Vertue with the change of his State to the better, and in Juſtinian's time, upon his return to his former mean Condition, recovered that Vertue the Opulency of his Fortune, Luxuriant animi rebus plerumque ſecundis. Ovid. and the Favour of the Court had drown'd and ſtifl'd. Greatneſs has been Fatal to many, more have been ruin'd by their Dignities than better'd by them, like thoſe Fountains in the Indies, which retain their natural freſhneſs & ſweetneſs all the Night over, but are no ſooner ſhined on by the warm Beams of the Sun in the Morning, than they degenerat into ſowrneſs. Have not you known ſome upon their Exaltation, change that Modeſty, Meekneſs, and Humility, which adorned their former Station into Starchtneſs, Inſolency and ſauſie-diſtance-keeping, wherewith they ſought to hide the obſcurity of their Birth, and the meanneſs of their Parts All which, wakened others to inquire more narrowly into both, and in end made them fall ſhort of that eſteem they ſo ſiniſtrouſly hunted after. Abundance and worldly glory-makes People often forget God, misken themſelves, and neglect their beſt Friends: Proſperity as a heavy Clog makes the Soul drive ſlowly in the ways of God, as Bees rol'd in Honey cannot raiſe themſelves; the ſmiling Delights of the World are too great a counterpoiſe to the expedit Elevations and Mountings of our Spirits; therefore the holy Man, who was like to be in danger from them prayes for a double Portion: and truly a double Diligence, a double Devotion, a double Watchfulneſs, is little enough for thoſe in ſuch Circumſtances, an ordinary meaſure of Piety, of Care or Circumſpection, though it may be proof enough, againnſt any tincture of Vice, wherewith the Temptations of a privat condition may aſſault the Soul, yet it may prove too feeble to grapple with the force wherewith Satan ruſhes on, or violently invades thoſe of a higher Elevation.

Yet would not I by this fright men of Parts and Endowments, of Honeſty & Integrity from thoſe honourable Imployes, becauſe of the Burden, Toyl and Danger annexed to them, he that fears each danger, ſtartles at every Difficulty, will never interpriſe any Action of Honour or Glory: but as all Merchants muſt not loiter in the Harbour, becauſe others are loſt in the Voyage, nor all Soldiers wallow in their Tents, be-becauſe others walter in their Blood in the Field: if ſome have miſcarried, others have returned with rich Cargoes and Lawrels from their Adventures, no more muſt you decline theſe publick places, although others have ſplited thereupon, ſince in all Ages ſome have been worſe, ſome have been better for their preferments: if we foregoe every thing attended with Hazard, ſtoop to every Oppoſition, ſhrink at every appearing Cloud, or approaching Tempeſt, we will never attempt any thing generous or grand for our ſelves or others: Danger is the very Element of vertue, and Theatre of Glory, le ventlae tempeſte l'orage monſtrem du la courage. nor ſhould we conſider how invidious or perilous the matter is, but how noble and uſeful: Let none of you then, whom providence in a regular way ſhall call to theſe higher Seats, avoid them upon ſcore of trouble or danger, you may by the exerciſe of theſe Gifts which were eclipſed in your Privacy, convert that into matter of Renown, which has had ſome malignant influence upon weaker Conſtitutions, and you may raiſe Trophies for your Honour, from what has been to others precipes of Ruine and Diſgrace.

It argues Diſpondency of the divine Aſſiſtance, as well as Baſtardlineſs of Spirit, to decline theſe Honours a favourable providence caſts in our way, and a happy concurrance of Circumſtances, through God's bleſſing may, make us to improve to Gods glory, our Countrey's good, our own and others common Advantage: It is only the ſneaking ſiniſtrous Methods by which ſome ſcrew themſelves into Places, for which God never fitted them, Nature never qualifyed them, their Breeding neverpoliſhed them, nor were they by Cultivation of parts capacitated for them, that is to be juſtly taxed: but for men of large Souls and proportionable Eſtates, diſpoſed to Acts of bounty and generoſity, regularly to aſcend to theſe publick Stations, where they are ſeconded with Power and Ability, with an ample Theatre for their Magnificence and Bounty: Such men's Advancement is like the conjunction of theſe auſpicious Planets, which purifyes the Air, tempers the Seaſons, fertilizes the Earth, and benefits the world with their Influences. But I believe I need not ſpend time in reconciling men's Affections to publick Imployes, in an Age and Place, where I know there are more Competitors and Candidats for preferment, than there are Dignities to part among them; there is as little fear of ſom's abſtractedneſs this way, as of rich beautiful Maids among us turning Nuns, or opulent young Heirs becoming blind with Studying, or mad with Learning.

When we moderat our Deſire of worldly things, and propoſe Noble and Excellent Ends in the fruition of them, when we wiſh them for ends of Neceſſity or Conveniencie, for honeſt and innocent Purpoſes, they become rational: But beſides theſe ends, if we extend our Deſires of them further to ſpiritual Uſes, if we deſire Riches, not only to ſupply our Wants, but to exerciſe our Charity, if we covet Power to curb the Inſolency of the Injurious, and help the Oppreſſed, if we ſeek Honour not only to ward-off Contempt, but to make our Vertue more Illuſtrious and Influential on others, to have a ſplendid Sphere for diſplaying it's Rayes, and alluring others to it's Admiration and Liking, then our affection to Places of Honour and Truſt, and ſuch ſecular Objects becomes Heavenly, Purifyed and Refined: It commences into the Region of Religion, it becomes a ſpiritual Inſtrument, for furtherance of our everlaſting Felicity.

However the Conſideration of the Toyl and Danger of thoſe who ſerve the Publick in honourable Stations, ſhould check Inferiors envying their Conditition; every Glance on their Stare, ſhould invite our Prayers in their behalf, rather than their imaginary Splendor provoke our Envy, Care and Trouble we ſee are their Companions of greatneſs, Vanity and Vexation, are in a more ſpecial manner the Appennags of publick Places, the Curſe thundered out againſt the Earth of bringing forth Briars and Thorns, ſeems particularly levll'd at the higher Ground: and to raiſe this a little higher, if Subjects knew the black Phantaſms of Care, Fear, and inward Diſcontents, which attend the Monarchs of the World, and they drag with them to their Thrones, and from them to their Cloſets, which make their Meals many a time heartleſs, their Sleeps unequal, their Pillows of Silk and Beds of ſtate uneaſie, their ſumptuous Fare diſguſtfull, they would not ſo much envy their Condition or be diſcontentented at their own.

Let us then be taught by this Reflection, Contentment with our our private State, ſince we are thereby ſecured from many Difficulties and Temptations: It had been good for ſome they had never been ſo great, they had ſleeped longer in a whole Skin, and retained longer a ſound Conſcience, they had had fewer Snares, leſs Guilt, and eaſier Cares: they had with ſafety eſcaped theſe Traps, Sins and Inconveniencies, into which Satan's Cunning, mans Mallice, and there our Vanity precipitated them many a time. The Providence that has aſſigned us our lot, has meaſured it better for us, than if we were our own Carvers; and I am ſure, if we have leſs Dignity than others, we have leſs account to make hereafter, and leſs danger to ſtrugle with for the preſent: But if it come to our turn to be exalted higher in Honour or Power, if we follow the Precedent ſet before us in our Text in his publick-ſpiritedneſs, our honourable Poſt and temporal accomodations will give reputation to our parts by making them more conſpicuous, we will have the Comfort, and others the Benefite, that we faithfully and worthily ſerved our generation, which is Davids Commendation, David after he had ſerved his generation, &c.

The Text lays before us the Character of an excellent Magiſtrat, for we will conſider David here in his publick and politick Capacity, and it affords us this Concluſion, that Magistrats ſhould be men of publick ſpirits, imploying their Power, Parts and Abilities, for the common Advantage and Intereſt of the People over whom they are ſet: This was the great praiſe of all the Worthies advanced into the Government among the People of Iſrael: Moſes ſtands in the Gap for them, although they were a ſtif-necked People in reference to God, and very ungrate and ungovernable as to himſelf, yet when God offered to take him off from intreating for them, Exod. 32.10. by telling, I'le make of thee a great Nation, let me alone, that my wrath may wax hot againſt them: He would not forbear, Moſes was of another Spirit than many among us, who care not what come of the Publick, whether it riſe or fall, whether it thrive or periſh, if they can ſit at a full Table, and ſleep in a ſound Skin: I'le make of thee a great Nation. What a Temptation this would have been to thoſe who ſcruple at nothing, leave no Stone un-turned (as we ſay) to raiſe their Families, though on the Ruine of their Neighbours, yea, and will not ſtand to tread on the neck of their beſt Friends to ſerve their own ends: Heb. 1.25, 26. Moſes preferr'd the proſperity of the People to his own Grandeur, he made choice to ſhare in their Affliction, before the Riches and Honour of Egypt: Yea, Exod. 32.32. his Zeal for the Publick flew higher, when he was content to forego his Happineſs, that they might not miſs theirs: Sumus magnorum Exemplorum parvi imitatores, Saluſt. Did not the ſame publick Spirit act Jehojedah and Nehemiah, Mordecai, and Ʋriah, Jeremiah and St. Paul; and O! what punie Followers are we of this cloud of Witneſſes.

To convince you how much you are all concerned to advance and promot the common Advantage of one another, and the publick well, view the whole frame of Nature, and you'l ſee there is nothing created for it ſelf, but ſo placed by the Divine Providence, that it may contribute to the good of others: all that is moſt excellent in Nature, is moſt communicative and beneficent, as if with on conſent they conſpired to condemn Selfiſhneſs: The great Luminaries of Heaven, the Waters of the Ocean, the Fruits of Trees, the Folwers of Meadows; theſe are for the Pleaſure, Uſe and Benefite of others, as well as for the Beauty and Ornament of the Univerſe: The more noble any thing is, Cauſſin's holy Court Diſcourſe of Monarchs. it is ſo much the more uſeful, and as an eloquent Author has it, the great things of the World were made to ſerve the leſſer, God would not that the great things ſhould be great in vain, but that they ſhould pay for their greatneſs, by the favours and care they were to take for the little ones, Kings and Monarchs are for the Peopl's Safety and Preſervation.

Royalty is an invention of God, appointed not for the benefite of Kings, but of the Common-wealth, it was not inſtituted for the Vain glory of Men, but for the ſafety of the Univerſe, and Princes are more for the Peopl's ſake, than the People for theirs.

It were happy if Rulers of all Degrees did believe this, and act accordingly, then they would not meaſure the lawfulneſs of their Practices, by the length of their Sword, or the ſtrength of their Arm, Ferrique poteſtas confundit jus omne manu Lucan. lib. 1. circa finem. Men were never cloathed with Power to uſe it Arbitrarly, to ſerve their Avarice with the Goods, or their Revenge with the Blood of their People: if theſe whoſe Authority is abſolute, did ſtretch it no further than they ſhould, did they count nothing Glorious but what is Juſt, nothing Magnifick but what is Vertuous, their Power would prove the Bull-wark of their People, and the Peoples Lives and Fortunes would be the Support of their Grandeur, and the Security of the Government: ſince then the doing good to others, is the Language of the whole Creation, and the moſt excellent things are the moſt uſeful, we moſt not think God has given Men Natural Gifts, Temporal Accomodations, Spiritual Endowments, for themſelves alone: No, no; what is withheld from this Common and Univerſal End, is a piece of Monopoly, Theft, or Sacriledge, Brutus exuit patrum ut conſulem ageret Valcrius Max. lib. 5. cap. 8. which God will enquire after, and accordingly puniſh.

The Sages of Gentiliſm without any other Light, than what they received in the Sinai of Nature, concluded they were born Tributaries to their Countrey, Zeal for the Honour of the State with them, ſwallowed up all thoughts for their own Eaſe or Domeſtick Concern: Plutarch vit. Lyc rg. vircit a •… or patriae laudumque immenſa cupido Virg. Aeneid. lib. 6. this ſo far ſwayed them, it did preponderat, that Natural Affection to their Children, Care of their own particular Honour and Reputation, Love of Life, and all things elſe, which have moſt Aſcendent over Men.

How it ſtiffl'd in them Natural Affection, we have an inſtance in Brutus, who with a ſtern Countenance and ſtout, but yet ſerene Heart, ordered from his Judicial Tribunal, his two Sons to be whipt to Death in his own Preſence, for Conſpyring to ſubvert their Countrey, and proſtitute it to the Tyranny of the Tarquins, Non ego te Catilinae adverſus Patriam ſed Vatriae adverſus Catilinam genui Valerius Max. lib. 5. cap. 8. from which it was newly liberated. Fulvius without pitying the Youth, or regarding the blooming hopes ſo apparant in his Son, in whom Nature had engraven all the rare Accompliſhments, capable of Politneſs and Improvement by Art, cauſed put him to Death for joining with Catiline, telling he begot him, to ſerve his Countrey againſt Catiline, and not to ſerve Catiline againſt his Countrey. Pharnaces King of the Parthians when he was dying, bequeath'd the Kingdom to his Brother, becauſe better qualified, rather than to any of his own Sons, ſaying, he held himſelf more tyed to their publick State, than to his Family, and that it was mor incumbent on him to provide for the Kingdom, than for his Poſterity.

But howſoever a high Pitch of Maſculine Spirit in ſome Heroes, or a piece of Roman Gallantry in others, or ſome will ſay an obdur'd Temper, or ſome Politick Conſideration might choak all Natural Sentiments, in thoſe of a more hardy Conſtitution, Plutarch vit. Lycurgi. yet to ſee the Spartan Matron counter-act the Genuine Tenderneſs of her Sex, the Peculiar Weakneſs of old Age, ſo ſubject to repining Grief, the fond Affection of a Mother, to ſee her Generoſity and Magnanimity tranſport her beyond all Humane Tyes, to rejoice in the Death of her Sons, when it was for the Ranſom of her Countrey, to ſee her Maſter ſo great a Diſaſter, and patiently digeſt the Fruſtration of ſo great Hopes, as ſhe might rationally expect from ſuch promiſing Sparks, and all this from a Principle of Zeal for the Honour and Intereſt of her Countrey, is ſuch an inſtance as may at once ſtrike us with Wonder and Admiration of her Vertue, and a juſt deteſtation of the Mean-ſpiritedneſs, ſo generally predominant amongſt us.

2. Others to uphold the Reputation and Intereſt of their Countrey, ſacrificed their own Honour, than which nothing is dearer to Men of Spirit, it was this which put Life and Motion into all their Actions of Bravery, yet upon Competition, they did chooſe to Forfeit their own to ſave their Countrey's Credit, ſo Catulus when the Roman Army fled ſhamefully againſt his will, he ran and marcht on their head, Plutarch vit. Marii. that they might be concluded not ſo much to have turn'd their backs to their Enemies through Cowardice, as to have made an orderly Retreat at the Command of their General, deſirous by this, the Diſgrace ſhould rather fall on himſelf, than his Countrey. This made the Lacedemonian in Deſpection of his own Parts, rejoice, there were three hundred found in the City, fitter for the publick Magistracy than himſelf. This inſpired another of that Nation, when he came on an Embaſly, to treat for ſome honourable Conditions to his Countrey, Plut. vit. Lycurgi. he was demanded whether he came of himſelf, or by Authority of the Ephori, to make that bold and reſolute Anſwer, if I ſpeed I came from the Governours of Sparta, but if I am repulſed, I came of my own head: ſo loath was he to expoſe either the Credit or Authority of the Common-Wealth, to be flouted at by being denyed in any thing, and would rather take with a guilt he was free of, than that that it ſhould be thought the great Miſtris of Greece for Policy, was of ſo little Foreſight, as to have ſent them a bootleſs Errand.

But this general Concernedneſs for their Countrey, not only made ſome famous Men counteract Nature, renunce their Honour, but lay down their Lives, yea ſeek out and fiſh for Opportunities of Death, to perpetuat the flouriſhing of the State, at the expenſe of their Lives, Vallerius Paterc. lib. 1. circa initium in the War betwixt the Athenians, and ſome Neighbours, when the Reſponſe of the Oracle was, that whoſe King was kill'd, that Kingdom ſhould conquer: Codrus their Monarch laying by all the Marks and Enſigns of his Princely Dignity, putting himſelf in a mean contemptible Dreſs, that he might not be known to be their King, thruſt himſelf into the thickeſt of the Enemy, where he was ſure to be over-power'd, and ſo deſignedly preſerved his Countrey with his own Ruine. Dignoſci arduum eſt utrum Romana civitas utilius habuerit Darios duces an amiſerit; quoniam vita corum ne vinceretur obſtitit, mors facit ut vinceret. Valerius Max. lib. 5. cap. 6. So did the Decii of whom it was ſaid, it was hard to determine, whether their Lives or their Deaths contributed more to the Glory and Safety of Rome, in their Life their Valour made it Victorious, and by their Death it became Triumphant over all it's Enemies, but if any will ſatisfy his Curioſity with more inſtances of this kind, let him look that Compend of Heroiſm by Valerius Maximus, lib. 5. cap. 6, 7, 8, 9. Lucan's Character of Cato, lib. 2. v. 380.

But what need we wade into Heathen Authors, for Examples of this Nature, where they are often Adulterated with Romantick Gloſses, or at beſt mix'd with much Droſs and Allay, let us raiſe our thoughts and faſten our eyes on thoſe we have named, ſine Chriſto omnis virtus in vitio eſt. Hierom. in Epist. ad Gal. preſented to our Conſideration in Scripture, theſe will have a leſs dangerous Impreſſion on us, and excite in us a more generous, as well as a more innocent Emulation, their Vertues are inſpired by a nobler Principle, illuminated by a clearer Light, levell'd at a higher Elevation, infidelium virtus idolum eſt, cujus ſpecies jucunda, ſed virtus inanis. Auguſtinus. without any Tincture of vain Glory, which as a threed ran through and twined it ſelf with the ſplendid Actions of Infidels, theſe, theſe are of a purer Complexion, and ſtronger Efficacy, than thoſe which act by the Spirit of the World, or Maxims of Morality.

But if the Material World in it's Bulk and Parts, if the Pagan World in it's eminent Heroes, be againſt particular Drifts to the prejudice of the Publick, the Chriſtian World is as remote from all narrow Self-aſſignments, or private Byaſſes, therefore conſider in the third place, if Nature and Humanity would have us Communicative, Grace is not for our being Niggard, of what the Bounty of Heaven has committed to us: it is ſet forth under the Notion of a Fountain, John 14.14. or a Well of Water, which freely ſprings, conſtantly flows, and largely ſtreams, to water all about it, there is nothing pinches or ſtraitens the Soul like ſin, nor is it ever ſo freely inlarged, as when it is impregnated with Grace, when it dilates it ſelf upon the Divinity, and feeds upon Celeſtial Objects, theſe ennoble, ampliat, and extend it, the nearer any Beeing comes into God, who is infinit Fullneſs, the more it reſemble him, and partake of his Nature, it is by ſo much the more Diffuſive and Beneficial: and the further it ſlides from him, it is ſo much the more ſtraitned and confined: nothing enſlaves the Soul like low ſelfiſh ends, nor does it ever act more freely or fully, than when it expatiats it ſelf upon God, for ſo it expands it ſelf in ſome proportion to the divine Nature, to ſet forward the Benefit and Advantage of others. If you would ask a devout Soul, when is it he has moſt inlarged Deſires and Deſigns of Benificence? His anſwer would be, he finds himſelf moſt Un-bounded, when he is under the moſt powerfull Conſtraints of divine Love, and the gracious Influences of infinit Goodneſs. Every thing is ſo much the more noble, 1 Theſſ. 2.8. quo longiores habet fines, as the Sphere of it's Activity and ends are extended, Grace opens the Heart, and ſtretches out the Affections towards others, Acts 4.34. ſo it did in thoſe new Converts, who before this work of Grace, were both ſtrait hearted and ſtrait-handed: ſin contracts the Affections and manacles the hands from charitable and generous Offices, but when Grace has made it's Entry and Conqueſt, Mans Soul is more inlarged, the Cirle of his Actings more ample, and he himſelf becomes more bountifull to Mankind, and uſeful to the World.

And no Wonder, ſince all Chriſtian Societies are as a Politick Myſtical Body, in need of one anothors mutual Aſſiſtance, the Variety that is obſervable in the whole frame of Nature, is one of it's greateſt Ornaments, the Diverſity of Functions in the Natural Body, with the mutual Harmony of it's parts, gives no ſmall Luſtre to it's Beauty, and the difference of Conditions in the Body Politick, is at once it's greateſt Decency and Safety, and as the divine Providence has made this agreeable Mixture of High and Low, Rich and Poor, Magiſtrats and Commons, for the Profit as well as Pleaſure of all, the neceſſary Service of Individuals, as well as for the comely Order of the whole, Charity which is the Cement of Chriſtian Societies, ſhould make our Contentments common, rejoice in anothers good fortune, without grudging or interferring with one another, join heart and hand, to encourage and promot one anothers Intereſt, with a Subſerviency to the publick and common Felicity of the Place.

This the divine Apoſtle ſets forth with equal ſtrength of Reaſon & Eloquence, 1 Cor. 12. in the friendly Imployes of the parts of the Natural Body, which are ſerviceable to the whole, & to one another, the eye ſees not for it ſelf, but for the Body, the hand works not for it ſelf, but for the Body, ſo that to prefer a private good before the publick is to tranſcribe his folly, who would famiſh his whole Body to fatten a toe, or ſave his finger. We ſee in Nature, the great Fabrick of the World is maintained by the Reciprocal Friendſhip and Confederacy of it's Parts, which, ſhould they univerſally fall out, and break the Bond of Unity, that is betwixt them, ſhould they act their Antipathies upon each other, yea ſhould they but ceaſe to ſerve one another for the general good, the whole Machine of Heaven and Earth would be diſſolved, and all things ſhuffled into Confuſion and Ruine. The great Animal of a Republick has as much conſent of Parts, as much need of one another's friendly ſupply, the Repreſentation of this in that pretty Apologue of Menenius Agrippa reclaimed the Common-people that beast of many heads, but few eyes and little brains, to their Duty after their ſeditious Revolt.

He told them, Plutarch vita Coriclani. there fell a diſcord betwixt the Stomach and the members of the Body, they accuſed it, as devouring all, and doing nought, while they toiled and fatigued to ſerve and uphold it, in the mean time ſhe aſſerted, that by her providence, all ſhe received, was expended and communicated, for the uſe and ſustenance of the other parts, without whoſe Cares and Pains, they would have famiſhed and become unfit for Motion or Action: and this was the caſe of the People of Rome, and the Senat, which houſbanded whatever it received for their behove, and by it's prudent Managry, reſerved it for their need, upon neceſsitous Emergents, and fit Opportunities diſtributed the ſame, ſo as it circulated to ſupply, and anſwer the Indigencies of all the Parts, of the vaſt Body of the Common wealth, by this familiar and witty compariſon, he deſcribed truly the nature of their State, appeaſed the fury of the Multitude, and made them cheerfully reſign themſelves to the Conduct of their Governors.

Now theſe four Reaſons from Nature and Morality, Grace and Policy may convince us, how juſtly this Publick ſpiritedneſs may be expected from us all, but more peculiarly from you, my Honourable Patrons, whoſe Station, Capacities, and Abilities are more calculated for this end, in a more eminent manner, than the Circumſtances of others can qualify them for, and as I doubt not of your Zeal, to imploy your Truſt for the Honour and Intereſt of the City, ſo that you may do it ſuceſsfully, take theſe following Directions, as ſo many helps to that Purpoſe.

1. Piety qualifies Magiſtrats, to act worthily for the Publick, I may well begin with this, for it has the ſame Preeminence among the Graces, 〈 in non-Latin alphabet 〉 Philo. which God has among Beeings: other Vertues requiſite in Rulers will miſcarry, without this lay the Ground-work, they will make a glittering ſhew, without they be enlightned and enliven'd by this, it is this that ſanctifies their Policies, from this they may expect a happy Event to their Undertakings, things have never ſucceded better under any Mans Conduct, than under theſe, who ſeek the Direction & Aſſiſtance of Heaven, it is no Wonder, theſe who have ſuch Power and Favour with God, by the pious and welcom Violence of their Prayers, the Aſſiduity of their Devotion, ſhould have an auſpicious influence on the happy ordering publick Affairs to their deſigned end: the Religion of Rulers is the beſt Angelguardian of the City, and Superintendent of it's common Concerns.

The Romans concluded, Plutarch vit. Marcelli. the flouriſhing & Proſperity of the Common-wealth, depended more on the Senats zealous Care of the matters of Religion at Home, than on the Power & Policy of their Armies abroad, & therefore they imputed the bad Succeſs of their Affairs, to ſome neglect or defect in their Religious Services: your privat Chriſtian regular walk in your own Families, although it be not obvious to others, yet is not leſs acceptable to God, leſs Comfortable to you, or leſs influential to proſper your publick Proceedings: the Prayers of the Cloſet although leſs conſpicuous, yet is not leſs vigorous to bring the Benedictions of Heaven on your Actings, at the Council Table, were we all more exact and more conſcientious in our private Houſes, Selfiſhneſs, and Partiality, Revenge, and Pride, would not mingle ſo much with our Adminiſtrations, Pſal. 101.2. to the prejudice of the Publick. David's care to walk in his own houſe with a perfect heart, fitted him the better to ſway the Sceptre of Iſrael: there are ſome Magiſtrats who compoſe themſelves to a decent Carriage, a grave Deportment, a modeſt Behaviour, while they walk the Sreets, ſit at the Council-board, frequent ſolemn Aſſemblies, or meet on publick buſineſs, they are then hemm'd in by the multitude of Witneſſes, over-awed by the Ceremonies of their place, but trace them home, you'll find them little better, than incarnate Devils there, you'll ſee them domineering Huſbands, unnatural Parents, and imperious Maſters: many have been admired abroad, in whom neither the the Wife or Servant, could behold any thing Praiſeworthy at home, theſe Magiſtrats run the fate of ſuch Prophets, Mat. 13.57. who are not honoured in their own Countrey: Reſpect is certainly, the very ſoul of Government, the great Charm to tye humane minds; to a cheerful Subjection to their Superiors, and where this is wanting, no Power or Policy of Rulers, can make the obedience of Inferiors cordial or laſting. Piety infuſes Awfulneſs into their Countenances, and Authority into their Commands, people will never readily or from the heart obey theſe, who maintain not the Honour of their Character by Religion and Vertue.

This Piety will introduce Self-denyal into the Soul, than which I know no better diſpoſition towards Magiſtrats, acting zealouſly for the publick, Publick perſons with private Aimes, are the ruine of Church and State, of City and Countrey, while private Perſons with publick ſpirits are the ſupporters thereof: Selfe-love is the Original of all the diſorders in the univerſe, faevior eſt tanto quanto eſt occultior hoſtis. Claudian a Perſon can neither be a good Chriſtian, or a good Magiſtrat, ſo long as he is byaſſed thereby, the City had as good guard againſt a ſelfiſh Magiſtrat, as a Common Foe; for of the two he is the moſt dangerous Enemy, has greater Advantages, and fairer Opportunities to injure it: It is large Souls more than large Eſtates which capacitats Men for great undertakings, theſe who are content to be poor in a rich City, rather than Rich in a poor Community, are certainly more likely to manage it's Concerns for the publick Well-fare of the Place, ſuch will never make the Common-good a Stale to the intereſt of a factious Party, or enrich themſelves at it's coſt. Search the Scriptures or Humane Stories, you'll hardly find any Commended for their care of the Publick, without this ſelf-denyal: Carnal ends, Privat Affections, domeſtick Intereſts, uſually obſtruct noble Enterpriſes, men ſubject to Impreſſions from theſe, in time of any Storm or Difficulty go foreward or backward for the ſervice of the Publick, as they ſee it conſiſtent with their own temporal Safety, or perſonal Security.

Pray you abandon your private Aimes, and ſelfiſh narrow Deſigns, look not a-ſquint to your own particular, when the Publick is in Danger, call to mind the ſolemn Proteſtations you have reiterated, the Objections made againſt ſome of your Prediceſſors, how juſtly or unjuſtly my Buſineſs is not in this place, or at this time to inquire into, conſider the Expectation people have conceived of you, upon your getting the Reins of the Government into your hands, if you embazle the common Stock to increaſe your own, if you raiſe your Fortuns on the Ruine of the Towns Treaſure, or imploy it to ends of Luxury or Riot, you falſifie your Oaths, you'll get a Sting in your Souls, a Blot in your Names, which will out-live your Authority, and daſhyour Memories with Infamy and Reproach.

But if in ſtead of this narrow Self-confinement, we transfer our Love to the Publick, and ſuffer it to dilate it ſelf in proportion to the large extent of it's concerns, this widening and amplifying it's Object, is ſo far from weakning it's force, that it fortifies and repleniſhes our Souls with ſtrong Inclinations and generous Reſolutions to advance it's Intereſt, to withſtand whatever is level'd directly againſt it, or may have a Tendency to it's detriment: This will make Magiſtrats indefatigable in their pains for the publick, and inflexible to all the Temptations wherewith others ſeek to corrupt their Integrity: We ſee what Miracles this paſſion is able to produce, when it terminats on ſome ſorry Objects, it is not frighted with Dangers, nor chock'd with Difficulty, it is not ſtiffl'd with Oppoſition, or diverted with Diſcouragments, it looks on all theſe as Tryals of its ſtrenght, and occaſions of it's Triumph, and truly it has afforded the World no leſs matter of wonder in theſe many Hero's upon record, who were inflam'd thereby to welcome Death with all the Harbingers of Terrour, Circumſtances of Horrour, and dreadful Conſequences, wherewith the ingenious Cruelty of ſome inhumane Monſters preſented it to them, rather than ſurvive their Countrey's Liberty and Glory. St. Paul confounds all the Graces with Charity, as if they were not ſo different in Nature as in Name from it; No winder it is the Soul that quickens and acts them all, and as the paſſions are nothing but the Lackeys of Love, ſo we may ſay all the Vertues requiſite in a Magiſtrate, are the Miniſters of Charity, this will ſet his prudence on work to diſcern the Seaſons of acting, as well as the nature of theſe things which conduce to the Hurt or Well of the Community: This will make him juſt, though to his own prejudice, for the benefite of the Society, it will make him with ſuch Temperance and Moderation hold the Reins ſo evenly, that the City ſuffer not by fooliſh Pity or cruel Severity: and it will inſpire him with Courage and Fortitude, than which I know no Vertue more neceſſary to men in publick Stations, to carry them through in acting for the common Advantage.

Let me therefore in a particular manner recommend it to you, as that which will make you invincible to the aſſaults of the Great, Immoveable with the Aſperſions of the Envyous, and victorious over the Clamors of the Rabble. Indeed Love to the publick in the Civil, is like the Sun in the Natural World, the Fomenter and Cheriſher of all that conduce to it's Ornament and Preſervation; yet as the Sun in the Firmament has it's different Manſion houſes, in which his influences are various, in ſome more, in ſome leſs Benigne and Forcible, ſo this Love to the Publick exerces it's Efforts, with more or leſs Vigour, as it is in conjunction with thoſe divine Habits, but with none is it more Triumphant than with this Chriſtian Fortitude, here he darts his moſt refulgent Beams, here he makes his moſt vigorous Sallies, here he makes his braveſt Conqueſts, here he makes his ſtouteſt Reſiſtance againſt all violent Invaſions, here he practiſes the greateſt Warchfulneſs againſt the cunning Incroachments on the Goods and Properties of theſe he has charge of,

If this Fortitude had not animated the firſt Founders of Empires, the State had periſhed in it's Swadlingbands, had not this born them up in the purſuit of their great projects, they had fainted in the Way, and did it not accompliſh their Exploits, their former Advances had been repell'd with diſgrace, they loſe the Reward of all their Labour, and their Names dyed without Elogies or Applauſe: This has made famous Men chooſe Death with all it's frightful Appearances, rather than a Life of pleaſure and eaſe, while their Nation loſt it's Honour: they coveted not to retain either Life or Liberty longer than thereby they could ſerve and ſave their Countrey, and when they expir'd in it's quarrel, were cruſh'd with it's Ruine, they raiſed laſting Arches for their glory.

We need not ſearch the Rolls of Greece, the Records of Rome, or the Region of Romances for inſtances of Heroick Courage, or this publick Gallantrie of Spirit, not only the Chriſtian World, but our own Countrey afford Examples of undaunted Bravery, and Publick-ſpiritedneſs: Many who loved not their Lives to the Death, but were hailed to Priſons, martyr'd on Scaffolds, fell Victimes to the Fury of a popular Rabble, preferring an honourable Death to an infamous Life, which they counted ſuch if they ſurvived, though with all affluence of Wealth, pleaſure and honour their Countreys glory

It is this Fortitude which makes men in power and place, contemn great Dangers, conceive great things, combat great Hardſhips for the Publick, it is not want of Power but want of Courage in Magiſtrats, that the Weak become a prey to the Strong, and innocency is born down by Injuſtice and Oppreſſion: This will ingadge them to eſpouſe ſtoutly the cauſe of afflicted Widows and diſtreſſ'd Orphants, againſt thoſe mighty Nimrods, or ſtrong Oppreſſors, who ſeek to maintain their Vanity, Luxury, and Pride, and ſupport the declining Grandeur of their Families, with their Portion and Patrimony: There are ſome Relicts and Off-ſpring of honeſt Merchants and Laborious Tradſ men in the GOOD TOWN, which need your aſſiſtance upon this Account, nor is there greater Oppreſſion or Injuſtice in any obſcure diſtant Corner of the Kingdom, than what is committed through Force and Fraud on ſome of the Inhabitants of this City, the publick Seat of Juſtice, in which to my certain knowledge, many who to keep up their former Reputation, ſeek under a baſhful Modeſty to conceal their Straits, hide their hard Condition under a fair Countenance, viſit their Neighbours Houſes with hungry Stomachs, where they ſit picking their clean Teeth after many a ſorry Meal, rather than diſcover their extremities to the World, while others vapour it profuſly, feed highly, fair ſumptuouſly, and are gorgeouſly apperrell'd with their Suſtenance, the parings of whoſe Exceſs, or the Tenths of what they juſtly owe them, might afford them tollerable, if not comfortable Relief.

It is this wich makes a Magiſtrat equally unſhaken with the Threats of the Mighty, juſtum & tenacem propoſiti virum non civium ardor, &c. mente quatit ſolida. Horat. Lib. 3. Carm. Od. 3. ☜ or the Menaces of the Mob, this makes him alike untouch'd with the daring Frowns, or pleaſing Flatteries of all that accoſt him, his Love to the publick makes him bold in it's Defence, while a Coward will betray it through Fear, or deſert it through Folly and Falſhood, a timorous perſon can never be honeſt to God or Man, but he that is endued with Fortitude, to ſerve his generation, is triumphant over Fears and Favours, over Honour and Diſgrace, over the Affronts and Court-ſhip of all above about, or beneath him, and deſerves the Venetian Motto, Nec fluctu nec flatu movetur.

A Magiſtrat that is acted by theſe Principles, adorned with theſe Qualities I have laid before you, need not rgard much the Jealouſies of ſecret, or the Obloquies of more avowed invidious Enemies, the honeſty of men in publick Places, may ſecure them from Guilt, even upon all Turns and Revolutions, but neither their Prudence or Innocency, can ward off the Envy of ambitious men, or the quarrellous Clamors of the Populary.

You that ſerve in theſe Creditable Offices, may conſider, ſo long as there is any Competition among any of the Rich or pragmatick Neighbourhood for theſe Places of Truſt and Honour, you cannot eſcape Envy from theſe who think they have leſs Share in the Managment of Affairs, than their vain Pretences gives them in their own weakly grounded, but ſtrong conceited Imaginations, or in the flattering Apprehenſions of their Friends, Alleys, and expectant Dependents: And there are three ſort of Perſons you may expect will invade your Reputation, and labour to aſperſe your Names, and blacken your Actings.

Firſt, Thoſe who are thruſt from the Government, it is rare to find theſe who by ſome diſaſter are removed from Publick Truſt, or diſappointed of them, commend what is praiſe-worthy in their Succeſſors, or preſent poſſeſſors of theſe Honours: Envy heats every one that mounts the Seat from which it ſelf fell, or was put by; it will aggravate every Misfortune into a Crime, and aſcribe it unto the miſmanagement of thoſe they intend to defame with the people: Whatever fall out croſs is charged on them, and as if the moſt Fortuitous Contingencie depended on their Will, or it were poſſible for them to fore know or prevent the extravagancies the Capricious Humors of the fickle Populace (which like Reuben's glory, is unſtable as water) upon ſome unlucky occurrent commit, when either blown on by a Fuctions Club, or ſtirrd up by a Seditious Medler, when either egged on by ſome under-hand Pragmatick Whiſperer, or broke out by chance: No humane prudence or foreſight can guard against all Inconvenience, nor the diligence, integrity, or care of the beſt Rulers Prevent the diſorderly effects of ſome unlucky conjunctures, or of jealouſie and ſuſcicion when they enter the giddy Heads, or poſſeſs themſelves in the fickle hearts of the multitude: The Miſcarriage of a drunken Cabal, the Scuffle of ſome Childiſh and Fooliſh Mechanicks, a ſudden Rupture, a Tumultuous Mutiny, an Accidental Commotion, a Caſual Ʋproar, with all the Train of their fatal conſequences, and I know not what, although theſe things break out in the beſt governed Cities in the World as Madi's tales (as we ſay) in the Market Alarms in Camps, or the ſlanderous aſperſions of ſome fair and innocent, but unfortunate Females, the Authors and Fomenters of the one, as well as of the other, are ſculking in the Croud, or loſt in the multitude of Informers: Yet theſe and a thouſand ſuch like unlooked for emergents are laid at their door: Nay, as if Nature were at their beck a misfortune by Fire, the diſorderlineſs of the Seaſon, the infectious influence of ſome unhappy Conjunction of the Planets, the contagion of the Air, the Sterility of the Earth; Nay (as we ſay) If a Stone fall from the Clouds, it is as unjuſtly as maliciouſly imputed to their ill conduct, and that ſometimes by Men, were they at the Stern themſelves, their Sagacity could not foreſee, nor their Prudence ward off, nor their Wit rectify, or their Dexterity improve ſuch eventual Miſchances, half ſo well to any tolerable uſe for the preſent or future ſecurity of the place. We treat our Governours often as the Ba barous Mexicans do their Kings, whom they accuſe for all the Miſchiefs that befall them, but in this Magiſtrats do but run the fate of that Divinity they repreſent, and the Providence that inſtall'd them, which is frequently through Ingratitude and Unjuſtice, by Ignorant and Vitious Men, loaded with their own faults, and the evils they juſtly bring upon themſelves.

But not only theſe who by a higher Ordinance are removed from theſe places of Government in the City, whether deſervedly, or upon ſiniſtrous information of ſome that would Monopolize the Adminiſtration of Affairs into their own hands, I will not determine; I think I am not much concerned to dive too narrowly into that, or too plainly declare my opinion therein, but even theſe who are put by their expectation, or diſappointed of their aims in the Regular way of Election, and would wind themſelves into Employment, will be quarreling your preceedings, and critically canvaſſing your Actings, how vertuous ſo ever in themſelves, or honeſtly intended, which God knows, that which mainly ſets them a gaggling againſt you, is that they are not the Actors nor Contrivers themſelves; I beſeech you behave ſo, as none of theſe may upon ſome Change or Turn of Affairs accuſe you openly of what they now clandeſtinly inveigh againſt you for, the favour of the Court ſhifts it's Quarters, and there may ariſe another Pharaoh, who will let looſe upon you other Inquiſitors than you are aware of, who will ſift all your Actings, diſcuſs all your proceedings, and ſtretch on the Tenters your muſt pardonable eſcapes, and by this Severity againſt you, ſeek to cover their own Blemiſhes, like thoſe Birds who making a great deal of noiſe, and fluttering with their Wings at diſtance from their Neſts, to divert Paſſengers from finding them nearer hand.

But though this ſhould not happen, and you were in no fear of being called into an Account by Man; Remember, you have the great King of Heaven and Earth to compear before, who will not err through ignorance, or before-ſtall'd through favour, who will not be over-born with Power, or corrupted with Bribes, in paſſing Judgment on you for your Adminiſtrations, nothing will yeeld ſo much Solace and Contentment to you under all the Calumnies of Adverſaries, Reproaches of evil men, as the joyful Reflection of your Conſciences on your Carriage in your different Truſts and Stations: Iſa. 38.3. If you can ſay with good Hezekiah, Remember, O Lord, how I walked before thee in integrity, in my poſt, whether of Magiſtrate or Miniſter, whether of Judge or Barreſter, this will be a brazen Wall, an impregnable Fortreſs againſt all the Shocks of envious Competitors, the Clamors of diſcontented Neighbours, & the tumultuous Noiſe of a giddy Multitude. This will make you ſtand in Judgment and look GOD in the Face, Pſal. 2. when the Wicked are driven like Chaff before the Wind & aſhamed to look up: Believe it, it is more to look GOD in the Face than to look Tygers in the face, Lions in the face, Flams in the face, yea Torments & Gibbets, yea Devils and all the Infernal Troup, yet by walking according to the Rules I have preſcribed you, I doubt not but you will do it boldly with Comfort, and GOD will Reward you with Joy.

3. But beſide the Difficulties you may meet with from envious, or diſappointed Competitors, you have to do with a Reſty untoward eaſily diſcontented Body of Inhabitants: Eſt in omni populo quid Malignum & quaerulum in imperantes Tacitus. the Common-people is a skittiſh Beast that Kicks at it's Governours, and will be ſtill Attempting to caſt it's Rider, who are never pleaſed with the beſt Rulers too long, and ſcarce any ſo bad but may pleaſe them for a time, when unjuſtly diſguſted with the preſent Settlement of Affairs: Nor is there any thing more taken with the MOB, than what grate the ears of their Betters. Aſperſing their Governours, detracting from their Superiors, finding or making Faults in their Management of Truſt, Tickles them with Delight, and I have in my own time obſerved them never better ſatisfied, than with theſe ſtreperous Harangues how void ſoever of Reaſon or Senſe, of Piety, Modeſty or Diſcretion, full of Libels and Invectives againſt Magiſtrats and them in Publick Office: And often the greateſt and most zealous Promoters of the Common-good, when the Maggot or Caprice takes the many headed Beast, become the Butts of Vulgar Railing, and Sacrifices of Publick Hatred.

But in this Caſe as good Steers-men in a Storm or Tempeſt mind their Work, Virtus Ripulſae neſcia fordidae, intaminatis fulgit honoribus, nec ſumit aut ponit ſecures arbitrio popularis aurae. Horat. lib. 3. car. 2. Plutarch vit. Fabii. are not hindered by the Noiſe of the Paſſengers or the Clamors of Sea ſick-people, no more ſhould Governours be hindered from, or Retarded in their Adminiſtrations, by the Bawlings or Cenſures of an unskilfull and unruly Multitude; They ſhould with Fabius hold on their Courſe, and follow his Example, he was Reviled by the Army for deferring giving Battel to Hannibal, his Friends told him the Contumely the Souldiers loaded him with upon this ſcore, he anſwered them, I ſhould be more Fainthearted than they judge me, if for fear of their Reproaches I ſhould abandon my own Reaſon: Ʋnus homo nobis cunctando reſtituit Rem, non ponebat ante ſalutem ergo poſtque magiſque viri nunc gloria clarat. Vir. lib. 6. v. 854. That Man is not fit to Rule others, nor will he ever Attempt any thing worthy of himſelf or his place, who ſhall be ſtartled or ſhaken from his Poſt with Rumors and Calumnies, for then he degrades & ſubjects himſelf to the Chimerical Fancies of theſe he ought to command.

Reckon as we ſay then with your ſelves, do never ſo great or good things for the Intereſt of the City, Govern never ſo well, there will ſtill be ſome Shimeh or other to Revile you, there will be ſtill ſome to Detract from your Merit, Eclipſe your Vertues, and Slander your beſt and moſt innocent Actings, but a good Magiſtrat that minds his Buſineſs, is both deaf to the Barking, Ille velut Rupes vaſtum quae prodit in aequor, obvia ventorum furiis, expostaque ponto, ipſa immota manens. Virgil aeneid. 10. de Mezentio. and as a firm Rock immoveable with the rage of Waves, or fury of Winds: The Serenity of his Mind is as little Diſcompoſed, his Purpoſe for the publick as little altered, by all theſe injurious and invidious Methods, as we are moved with theſe Showrs, which break their Force on the Stones of the Street, or covering of our Houſes. Magiſtrats are not compared to Cooks, who make Sauces, and prepare Meat for pleaſing Mens liquoriſh Pallats, but to Phyſicians who ſearch Sores, pry into Wounds, cleanſe Ulcers, cut Gangrened Limbs, apply Cauſtives and Corroſives, as well as Lenitives, and the Body natural ſtands not in more need of theſe Operations, than the Body Politick of ſuch like in their Kind: A good Magiſtrat who is Conſcious to himſelf of doing no baſe or unworthy thing in his publick Capacity, is no more diverted or ſhaken from Managing his Truſt, with the malicious Talk, or ſpitefull Revilings of ſome, than a Phyſician is hindred with the Tears and Cryes of ſome Childiſh Effeminat Patients: He is as little fretted with the Slanders of ſome, who ſet up for Wits and honeſt Men, when they are nothing leſs than ſuch, as he is lifted up with the flattering Complements of fooliſh Friends, or deſigning Foes.

Finally, If you would ſtop the Mouths of your Adverſaries, at leaſt give them no juſt ground to Object againſt you, if you would Anſwer the Ends of your Stations, and advance the publick Intereſt of the City, if you would keep up your Eſteem in the Mearts and Mouths of it's Inhabitants, let Juſtice and Prudence ſquare your Actings, theſe are the beſt Preſervatives of your Dignity, theſe are the Illuſtrious Vertues which ſtrike Fear and Reverence into the Hearts of thoſe beneath you, and will keep them on their due Hinges within their juſt Bounds. Plutarch ſays, nothing makes one Man Frankly yield Obedience to another, but either Aſſurance of Love, or Opinion of his Integrity or Juſtice who commands; for we even ſee that Obedience which is due to the higheſt Powers on Earth is a frail thing where theſe are wanting, and unleſs People have a mixture of Fear and Love, from the Apprehenſion they have of the Worth and Qualities of their Governours, they are ſoon Debauch'd from their Duty: As the Authority of Men of Power, which is the Attractive of Obedience from their Inferiours, is gained by good Acts, ſo it is loſt by ill, and Majeſty it ſelf void of the neceſſary Vertues and Endowments to ſupport it, dwindles into Contempt, and Diſgrace.

Let me Addreſs my ſelf to you the People of this numerous City, and Exhort you all to Reverence and Obey your Magiſtrats, you ſee how they are expoſed to Dangers, and Toſſ'd with Perplexities, do not imbitter their Charge with reſtleſsneſs and untowardlineſs; it is ungenerous to make their Burden more heavy and uneaſy by your untractableneſs, they Watch that you may Sleep ſoundly, they Toil for your Reſt, and Labour for your Eaſe, Ex quo ſi Regno dedicavit, ſibi eripuit. Senec ad Polybium. they are in effect and reality the greateſt Servants, as Agamemnon ſays of himſelf in Homer. It is ſome ſatisfaction to Men in Place, when they abandon the eaſe and ſecurity of a privat State, for ſerving the Publick, that they are not at all this pains for an Ingrate or Stubborn People, what Reputation will it be to you, Plutarch. vit. Lycurg. and Comfort to your Magiſtrats if they could Anſwer with the Spartan Archon, who Replyed when ſome were attributing the Flouriſhing and Proſperity of their State, to the Conduct of their Governours, that becauſe their Kings knew beſt to Manage their commanding Power, they therefore did thrive ſo well, No, ſays he, but our People of all other know beſt how to Obey, 〈 in non-Latin alphabet 〉 and hence comes the Felicity of Sparta: So true is that of Aerſchyſus that ready Obedience of People is the ſource of their Happineſs; When Cities are crumbled into Factions, their Strength declines, their Trade decays, their Wealth is diſſipated, to maintain Parties, their Honour is trampled upon by every riſing Courtier, and their Priviledges becomes a Prey to the Arbitrarineſs of Preſumptuous Rulers, or the Inſolency of ſome Hectoring Grandees, who take advantage of their Diviſions, and Fiſh beſt for their own Ends in ſuch troubled Waters: Obedience to your Magiſtrats, and Unity amongſt your is ſelves the beſt Bull-wark againſt Incroachments of Diſdainfull Adverſaries without us, or inteſtine Deſigns of Pragmatick ſelf-ſeeking Men within our own Boſom.

I ſhall conclude this Diſcourſe with a word more peculiarly fitted to you the Magiſtrats, and another adapted to us all in general: For you that are, or in your Turns, may be Governours in this Antient & Honourable City, that Tablet which Marcus Aurelius Antonius found at Thebes, whereon Ptolomy Arſacides cauſed write this Proteſtation of his own Behaviour in the exerciſe of his Power, is worth your Regard and Remembrance, the Emperour was ſo much taken with it, he carried it with him to Rome as a precious Relique, hung it in his Bed-chamber, left it as a ſingular Treaſure to his Son Cammodus, who ſucceeded him in the Empire.

I never exalted the Proud Rich Man, neither bated the Poor Juſt Man.

I never denyed Juſtice to the Poor for his Poverty, nor pardoned the Wealthy for his Riches.

I never gave Reward through Partial Affection, nor puniſhed out of Paſſion.

I never ſuffered evil to eſcape unpuniſhed, nor paſſed by goodneſs unrewarded.

I never denyed Justice to him that asked it, nor mercy to him that deſerved it.

I never puniſhed in the extremity of mine anger, nor promiſed in the height of my mirth.

I never did evil out of malice, nor good for By-ends.

I never opened my gate to the Flatterer, nor my ear to the Backbiter.

I always ſought to be beloved of the Good, and to be feared of the Wicked.

I always favoured the Poor, who was able to do little, and God who was able to do much, always favoured me.

Theſe are as ſo many ſuccinct and nervous Aphoriſms, pithy Sentences, worthy to be written in Golden Letters in your Council-chamber, but if they be in-printed in your hearts, and practiſed in the Exerciſe of your Offices, this is a better Regiſter of ſuch Weighty and excellent Sayings, the effect will make the City happy, your Souls bleſsed, and your Memory honourable in the City-records, in the mouths of the preſent and ſucceeding Generation.

Let me for the Inſtruction of all, ſubjoyn to this, what that great Light of the African Church ſays, Auguſt. 〈◊〉 Johan. and may in our ſeveral Stations, be tranſcribed by us all.

That Family is moſt firmly establiſhed, where the Maſter of the houſe like Joſhua is Religious, the Miſtris like Abigail Diſcreet and Vertuous, where the Father like Abraham is Faithful, the Mother like Sarah is Helpful and Induſtrious, the Sons like Iſaac Dutiful, Brethren and Siſters like Laban and Rebecca Cheerful, the Servants like thoſe of the Centurions Tractable, there is Proſperity and Tranquillity in the Houſe or City, when every one ſtudieth to be quiet, and do his own Buſineſs, when Man and Wife live together in Amity, Brethren and ſiſters in Unity, Companions and Servants in Unanimity, when Superiors give Examples of Integrity, Inferiors diſcharge their Duty, when the elder ſort are Patterns of Sobriety, and the younger ſort Veſsels of Sanctity.

If you that are or may be Magiſtrats, obſerve this Proteſtation, and you the Citizens this Inſtruction, you'll be Authors of bleſſing and happineſs to the City, and to one another, the Affairs of the good Town will ſucceed proſperouſly. This will make you the Magiſtrats paſs for gods in the Scripture-ſenſe, the people will receive your Commands as Oracles, this will ſtrike Fear and Reverence towards you, not only when you ſit in your Judicial Seats, with all Enſigns of State and Magnificence, but upon tranſient occaſions, when people meet you, they will be apt to ſay, with thoſe in the Acts of the Apoſtles, Acts 14.11. behold the gods are deſcended to us in likeneſs of men, and our houſes, if we anſwer Auguſtines Advice, will be Temples for God, the whole City will become a Model of Heaven, and a Habitation of Righteouſneſs, Iſai. 26.1. God will appoint Salvation for Walls and Bullwarks.

FINIS.