IF we conſider the great wickedneſſe of the people, to whom this holy Prophet was ſent, we may wonder that God ſuffered ſo rare a Jewel, to hang ſo long on ſuch a diſobedient care, as theirs was; that he lent his Prophet ſo long to a people that made him and his meſſage no more welcome. But again, if we conſider how long heaven indulged them, this incomparable mercy, and calculate the long race of his Prophetical courſe, we have reaſon to wonder as much, though he found them ſo bad, that yet he left them no better. Stones weare with long dropping, but theſe relent not under ſixty yeares preaching, and more of this holy man, (for ſo long the line of his Miniſtery was ſtretcht) they were wicked enough in Uzziah and Jothams reign, when he firſt aſcended the ſtage of Prophecie, but by Manaſſes his time, (in which he died, and that by a violent and bloody death, (as Story tells us) being ſawne aſunder) they were wicked to ſome tune. It was now full water at Ieruſalem, yea, the whole land becomes ſea, covered with idolatry, oppreſſion, and the work of ſin, which might have been expected any where, rather then among a people ſo divinely taught. But weeds grow no where ſo rank, as in fat ſoile; we may know enough of this wretched people, if we reade this chapter, which like a true glaſſe, will give us the feature of that people, as it look't in the Prophets time; and I wiſh with all my ſoul, we could not ſee a caſt of our own Nations countenance in their face.

Firſt, they were a people Sermon-proofe. They had heard away their hearing eare, and 'tis a ſad deafneſſe, and hardly cured, which is got in hearing of Sermons; how far they were gone in this we may gueſſe by the Prophets ſtrange Apoſtrophe, ver. 2. Hear O Heavens, and give eare O earth, for the Lord hath ſpoken, I have nouriſhed and brought up children, and they have rebelled againſt me. Take the words how you will, they ſpeak them a people paſt councel, and inſtruction; if by Heaven and Earth you will have the Continents of both meant, then by ſpeaking to theſe is intimated, he had as good ſpeak to the inanimate creatures, as to them. That Preacher ſurely thinks his people bad indeed, who directs his ſpeech to the ſeats they ſit on, and pillars they leane to, Hear, O ye ſeats, and hearken O ye pillars. If for the inhabitants, Angels and men, who dwell in theſe, ſtill he reproaches their obſtinacy. It ſhewes the Father can work little on his childe within doores, when he comes into the open ſtreet, and proclaims his rebellion to all the world.

Secondly, as they were Sermon, ſo Affliction-proof, they were ſo mad on their luſts, that rather then not have them, they would ſwim through their own blood to them; heavy judgements were on them, but no phyſick wrought kindly on them: God was weary of ſmiting, but not they of finning; therefore we finde him making his moan as a Phyſician, who hath run through the whole Art of Phyſick to do his Patient good, but findes him grow worſe under his hand, and therefore at laſt ſpeaks of giving him over, ver. 3. Why ſhould ye be ſtricken any more, the whole head is ſick, and the whole heart is faint? If affliction would do you good, you have had enough of that; I have beat you till I have not left you one ſound part, from head to heele, and yet you will run after your luſts, while your blood runs after your heels.

Thirdly, in a word, they were impudent in their hypocriſie; at the very ſame time that they acted all their abominations, they kept up a gaudy Pageant of Religion, they ſpared for no coſt in the multitude of their ſacrifices, but appeared great Zelots in the Temple, which the Prophet, ver. 11. proteſts againſt, as the worſt part of all their wickedneſſe. Indeed ſpiritual wickedneſſe carries in it the very ſpirits of wickedneſſe.

And all this is not charged upon ſome petty party, and inconſiderable faction in the Nation, which had not been ſo much, but the inditement is laid againſt the whole Nation, ver. 3. Iſrael doth not know, ver. 4. Ah ſinful Nation. The whole head and heart were as ſick of ſin, as they were of ſuffering. 'Tis ſad when all the houſe are down together, or thoſe that are well, not enough to look to the ſick. There were indeed ſome gracious ones in that degenerate age, but ſo few, that their Religion, like a pinte of wine in a tunne of water, could hardly be taſted amidſt ſuch a multitude of ungodly ones.

Now as it is in the diſeaſes of the body, when a general diſtemper hath invaded the whole (as in a Feaver or the like,) there is commonly ſome one principal part, whoſe diſorder affects all the reſt, which a wiſe Phyſician beſtows his chiefeſt skill to finde out, as moſt conducing to the cure: ſo here, the ſad diſtemper which the Jewiſh Nation lay under, both in regard of ſin and miſery, is obſerved by the Prophet in a great meaſure, to have proceeded from one principal rank, and order of men among them, and that was their Rulers and Magiſtrates, ver. 22, 23. Thy ſilver is become droſſe, thy wine mixt with water, thy Princes are rebellious. Therefore the Lord levells his threatnings at their breaſt, in an eſpecial manner, ver. 24. Therefore, ſaith the Lord, Ah, I will eaſe me of mine adverſaries. That as they had the greateſt hand in the ſin, ſo they ſhould have the deepeſt draught in the judgement. No ſins lie heavier on Gods ſtomack, and make him more heart-ſick, then theirs who ſtand in high and publick place of Rule and Government. But leſt the godly ſhould be diſcouraged at the calamities denounced againſt them, (for they could not but know, it would be a ſad day with the whole Land, when God ſhould make ſuch an overturning of the great ones in it; the ſtorme of Gods vengeance ſeldome falls ſo upon Princes and Rulers, but that the people are taken in the ſhowre, and ſhare with them in their ſufferings.) To fortifie therefore the hearts of theſe few godly ones, he opens his deſigne of mercy which he had towards them, even in the captivity coming upon them, ver. 25. I will turne my hand upon thee, and purely purge away thy droſse, and take away all thy Tinne; where he compares their captivity to a furnace, themſelves to ſilver, the ungodly among them eſpecially (Magiſtrates that were ſuch) to droſſe and tin, and himſelf to the Refiner, and that his deſigne is not to conſume, but purge them from this droſſe that did allay and debaſe them, and when he had done this (ſo as that wicked generation were once worne out) then he would provide better for them; faithful Magiſtrates in the room of the ungodly ones removed, ver. 26. which are the words of the Text, And I will reſtore thy Judges as at the firſt, &c.

So that thoſe words are as a lump of ſugar after a bitter draught, given to this poor people, to take away that unpleaſing farewel, which the threatening of a captivity might leave on their thoughts.

Where by the way obſerve, Gods love and tender care over the godly in evil times, when his wrath is in its greateſt career againſt the wicked, even then his thoughts of mercy are full at work in his heart for his people, he is carving a mercy for them out of the ſame Providence, in which he deals out vengeance to the ungodly; God can blow hot and cold, wrath and mercy to his enemies at the ſame breath; yea, he contents not himſelf with this purpoſe of love to his people, but alſo he muſt acquaint them with it, that though they could not be put in preſent poſſeſſion of the promiſe, yet they might be kept in poſſeſſion of themſelves, and by patience be enabled more comfortably to expect the performance of it. No ſuch ſweet companion to go with the Saints to a priſon, as a Promiſe. The bed of affliction of it ſelfe is hard, now to prevent their toſſing and tumbling in it, through anguiſh of their preſent ſorrow, he layes this ſoft pillow of the Promiſe under their head; I will reſtore. And

The words are a Promiſe, wherein obſerve

Firſt, the Perſon promiſing, I will reſtore, &c.

Secondly, the mercy promiſed, Judge as at the firſt, and Counſellours as at the beginning.

Thirdly, the time and manner, when and how performed, wrap't up in the word, And; which ſtands in the front of the Text, pointing to the preceding words, They indeed tell us when and how God will do this for them. I will turn my hand upon thee, and purely purge away thy droſſe, and take away thy tinne. Then follows the Promiſe in the Text, which comes in as a conſequent of that great National calamity to come upon them in the Babyloniſh captivity. So that though the birth would be joyous, yet before this Promiſe could be delivered, many a ſad paine and bitter throw ſhould precede. The people of God have uſually their hardeſt labours of their greateſt mercies. So have Churches and Nations their greateſt Reformations, raiſed out of their greateſt Confuſions. Indeed, as a veſſel of ſilver, (to which God compares Iudah) that is tempered of much droſſie matter, and much batter'd and crack't, can never be refined and made faſhionable, without melting and new caſting. So God lets them know, they were grown ſo corrupt and nought, that they needed a hot and laſting fire to burne up their droſſe, that their Nation might he caſt into a new mould, ſo new, that the very forme of Government was to be changed.

Firſt, of the Perſon promiſing, I will restore; In which obſerve, how in promiſing to give Judges and Counſellours, he ownes this order of Magiſtracy as lawful, yea, claimes it as his Ordinance. Whence note.

Doct. Magiſtracy is an Order and Office, which God himſelf ſets up, yea, which he will have up in his Church, when in its beſt purity, as here he ſpeaks of a time of more Reformation then ordinary. In that time he will reſtore. Here is Divinity ſtamp't upon the face of it. 'Tis called indeed an Ordinance of man, 1 Pet. 2.13. 〈 in non-Latin alphabet 〉 , not as if it were mans invention: for all Powers are of God, but becauſe 'tis diſcharged by men, and intended for mans good. And truly it is ſo diſtaſteful to the ungodly world, becauſe it layes their luſts in chaines, and ſo torments them before their time, that if God had not been in this buſh (ſo oft on fire) it had been conſumed before this. There has been old tugging to pluck this plant up, but being of Gods planting, it ſtands too ſure for mans hand to root up.

We may uſe the ſame Argument to prove the Divinity of Magiſtracy, which ſometime we do the Divinity of Scripture, viz. the ſtrange preſervation of it in all the revolutions and changes that have come over the head of times, by warres, and the confuſions that accompany them. Some have indeed thrown off their Governours, but never could a Government, as ſoon almoſt as one is off, another is in the ſaddle; yea, ſo connatural it is to the principles and notions of mans minde, that a Government is found, where no Scripture is found to teach it.

Uſe 1 Firſt, then let us bleſſe God for a Government, as though it ſhould be none of the beſt. It is a very bad Government indeed, that is worſe then none at all. Where there is a Magiſtracy ſome may be oppreſt and wronged under it, but none can be righted where there is none. If might be right, then right will be wrong, and better poor people ſhould ſit under a ſcratching bramble, then have no hedge at all to ſhelter them from winde and weather, ſtormes I mean of popular fury. The Perſians had a cuſtome, that when their Prince died, ſome dayes (five as I remember) of miſrule, were indulged the people, in which they might do what they would without controll, that by the rapines and outrages, which might well be thought would be committed therein, they might be brought in love the more with the Perſon and Government of their ſucceeding Prince. It is a ſad way I confeſſe, but a ſure one, to know the happineſſe of a Government, by experimenting the confuſion of an Anarchy.

Uſe 2 Secondly, what ſhall we think of thoſe who would take the ſword from the Magiſtrates ſide, though girded to it by Gods own hand? that call Magiſtracy it ſelfe to the barre to ſhew its Commiſſion? This is no new Sect, we finde it one Article in the inditement of thoſe ſeducers, Jude 8. They did deſpiſe Dominion, and ſpeak evil of Dignity; Mark, not the perſons did ſo much diſpleaſe them, as the office it ſelfe; and it had been well for the Churches of Chriſt, if this errour had died with the firſt Broachers of it; ſome Anabaptiſts of later times, have declared themſelves heires to this ſpirit of confuſion and diſorder; Among other poſitions of this Sect in Tranſilvania, publiſhed one thouſand five hundred ſixty and eight, I finde this one, openly vouched by them, that 'tis a mark of Antichriſt to have in their Church Kings, Princes, and the ſword of the Magiſtrate, which Chriſt (ſay they) can no way allow in his Church; And I wiſh the ſea, which runs betwixt that land and ours, had been able to keep this errour from ſetting foot on Engliſh ground. But is Magiſtracy ſuch an uncircumciſed thing, that it muſt be ſhut out of the pale of the Church? Is it an office fitted and formed for Heathens, and not Chriſtians? Truly, then I ſhould chuſe to live rather among Heathens then Chriſtians. But how an thoſe reade the Scripture and not bluſh? were the Saints at Rome Heathens or Chriſtians? and doth the Apoſtle bring any ſuch newes to them, doth he ſee them out of the Magiſtrates precincts? No, He is the Miniſter of God to them for good; and he tells them they muſt needs be ſubject, (though then the Magiſtrate was no friend to the Church) and that not only for wrath, to ſave his skin from mans wrath, but for conſcience ſake, to ſave their ſoules from God, Rom. 13.4, 5. They cannot father their brat upon the Scripture; No, 'tis a miſſhapen brat conceived in the wombe of ignorance, and begot by pride, and it will appear ſo by the two principles, which are the very ſeed, of which this errour is formed; and they are,

Firſt, a liberty which they fancie Chriſt hath given them, to which, ſubjection under Magiſtracy (forſooth) is inconſiſtent; what will not a ſtrong imagination finde in the Scripture? even that which was never writ, if it hath but a ſtrong deſire it ſhould be ſo to back it. A liberty that never came into his minde to give a ſtrange liberty that leads to licentiouſneſſe, and ends in bondage. True liberty is to chuſe good, and reject evil, and this Magiſtracy is erected to defend thee in doing, Rom. 13. Rulers are not a terrour to good works.

Secondly, a perfection that they dream of, which lifts them up ſo high, that now they need not the Miniſtery of the Magiſtracy to keep them within bounds. The Magiſtrate is an avenger (ſay they) to execute wrath to them that do evil, but Saints, who are led by the Spirit, dare not do thus Well, ſuppoſe them ſo holy as they would ſeem, yet do they not live among thoſe that are wicked? (I am ſure they think and ſpeak bad enough of all beſides their own tribe,) and do they not need the Magiſtrates help, that they may be defended in the exerciſe of holineſſe? The Saints do not finde the world ſo kinde, as that they ſhould need diſmiſſe their guard, before they get ſafe to Heaven. But what horrible pride is this, to pretend to ſuch a conduct of the Spirit, as to be priviledged from ſin? the Apoſtles that were of as high a forme in the Spirits Schoole, I trow, as the beſt in the Anabaptiſts bunch, are willing to be branded themſelves for loud liars, if they ſhould pretend to ſuch a perfection. If we ſay we have no ſin, we deceive our ſelves, and the truth is not in us, 1 John 1.8. But the Churches of Chriſt have had too much experience of many of the Anabaptiſts, to give them their hands to be ſuch great Saints; No, no, 'tis not their perfection that lifts them up above Magiſtracy, but their luſts that make them not able to bear the Magiſtrates power. Thoſe Scholars are the firſt that would burne their Maſters rod, who have moſt need of it. I am ſure this ſort of men have ſhewen, they need Magiſtracy as much as others. And ſome of them, thoſe I mean at Munſter in Germany convinced the world, (for all their loud cries againſt Magiſtracy at firſt) that they liked the Magiſtrates ſeat well enough, when they could once come to ſet themſelves in it. If God intend mercy for England, this Anti-Magiſtratical ſpirit ſhall not prevail; If we be too good to live under Magiſtrates, Gods Vicegerents, we are too bad to live under Gods own care and Government. The Hebrewes have a Proverb, Migrandum eſt ex eo loco, in quo Rex non timetur. We had beſt make haſte from that place where the King is not feared, as if ſome heavy judgement impended that place where Magiſtrates are deſpiſed; and it were a ſin that could not long ſtay for its guerdion and reward. I am ſure thoſe fanatick ſpirits in Germany found the warrant of vengeance ſent from God againſt them, endorſed with ſpeed.

Uſe 3 Thirdly, Is Magiſtracy an Order of Gods erecting? a word then to you (worthy Gentlemen) into whoſe lap the lot of this dayes choice ſhall fall; Decline not the place for fear or eaſe. If God gives you a Commiſſion, you need not feare to act; you are but under-Officers, and of all Cowards, he is the worſt that dares not follow, when God leads him on. Go in this thy might (ſaith God to Gideon) have not I ſent thee? Judges 6.14. Gods Word was his Warrant, and Gods Warrant was his Protection. Frederick Duke of Saxony, when he had read Luthers book, put out in Vindication of the divine Authority of Magiſtracy againſt the Anabaptiſts, lift up his hands to heaven, and bleſt God, that he lived to ſee the place of Magiſtracy, wherein he ſtood, ſo clearly proved from Scripture evidence, to be a place wherein he might with a good conſcience act, ſo as to pleaſe God therein. The Magiſtrates office we ſee is honourable, becauſe 'tis of God, yet ſometimes it goes a begging, but 'tis a certaine ſigne of calamitous times, when good and worthy Patriots are loth to appear on the ſtage of Government. Kings, Palaces, and Senate-houſes do not uſe to ſtand long empty, or are hard to be let, except ſome evil ſpirit from the troubles of the times haunt them, and then indeed it is no wonder to hear it ſaid, as in that deplored time of Judah's declining-ſtate, Eſay 3.7. I will not be a healer, make me not a Ruler of the people; If the Phyſician will not take the Patient in hand, 'tis to be feared, he thinks the diſeaſe too far gone, and he ſhall have little credit in the buſineſſe, if he hap to miſcarry under his hand. Indeed State Phyſicians, though never ſo faithful, can hardly eſcape blame, if they do not the cure. The multitude judge the Pilot good or bad, as the voyage he makes, is gainful or loſing to the Owners. But I hope you have learn't not to judge your ſelves by others thoughts, Nemo miſer ſenſu alieno, no man is miſerable by what others think of him; If you be not willing to give up your own name to be ſacrificed by the multitude, there is little hope of being a Saviour to your Countrey. Chriſt could not have ſaved man, if he had ſtood upon ſaving his Name among men, he was willing to do them good, though he was thought and ſpoken all to naught by them for his paines.

Do your duty, and leave the iſſue to God; I confeſſe, 'tis a bluſtring time, but ſometime Marriners find faire weather at ſea, when they launch out in a ſtorme. That God hath the winde in his fiſt that ſends you to ſea, and if a ſtorme meet you in your work, Chriſt can ſoon be with you in it, and ſave you from it. God is not more ſeen in ſea tempeſts, then he is in land-ſtormes, confuſions, I mean, of States and Nations. He that ſtills the noiſe of the ſeas, doth the tumult of the people, Pſal. 65.7. They are there, and may well be put together. Well, whatever comes of it, it will be more honourable and ſafe for you (when called) to be found in Parliament, endeavouring to heal the bleeding wounds of the Nation, though to your private hazard, then ſaving your own skins whole at home. Is it not ſad, that a poor woman in travel ſhould die for want of help, becauſe 'tis midnight when ſhe calls, and her neighbours, loth to break their reſts, or come out in the cold to ſave her life? England is now in travel, and calls you to her labour; take heed that the ghoſt of your ruined Nation doth not haunt you to your graves, for denying your help. I confeſſe, 'tis like to ſpeed the worſe with the poor Land, becauſe of ſome unhappy diſappointments in former Aſſemblies; 'tis with England, as with a woman that hath oft called her women, but her paines have gone over and nothing to be done, which makes her want help when ſhe hath moſt need of it; But who knowes that now the full time is not come for a birth? God only keeps reckoning for States-deliverances, better go twenty times, when called re infectâ, then thy place once found empty, when the work indeed comes to be done.

Secondly, as God by this Promiſe of giving Judges as at the firſt, and Counſellours as at the beginning, ownes this order and ſtate of Magiſtracy, ſo he layes claim to the diſpoſure of perſons that bear this office, I will reſtore, &c. It implies, that he had a hand in taking away thoſe holy Governours which ruled them in the firſt and better times for their ſins; and ordering worſe in their roomes, as a plague for thoſe ſins; and that now he will fill the Magiſtrates Seat again with faithful Judges and Counſellours like their firſt. Note hence,

Doct. That not only the office of Magiſtracy is of Gods erecting, but the perſons alſo in the place of Magiſtracy, (whether good or bad) are of Gods appointing. When the Magiſtrates place is to be filled, though it be but in a private Corporation, what plotting and ſiding is there, every one to lift up a head for his own faction? And I wiſh there were not too much of this crowded into the great Aſſembly of this day, wherein moſt (it is to be feared) come rather to ſerve a party, yea, ſome particular perſon with their ſuffrages, then God and their Countrey; well, plot what you can, Heaven will carry it from you all, you (with all the buſſle and pudder that is made) are but the flie upon the wheel, 'tis the wheele of Providence, not you, that determines the iſſue of this dayes meeting. Matches are made in heaven between Magiſtrates and people; when they voted for Chriſt to die, and Barabbas to live, they did but make up the work, that God had cut out to their hand; chuſe well or ill, you cannot denie God his caſting voice. When the ten tribes made a rent from the houſe of David, it is ſaid indeed Hoſea 84. They have ſet up Kings, and not by me; they have made Princes, and I knew it not; that is, they asked not Gods leave, they were not by him, that is, not by his approbation, Princes that he knew not, that is, not by their acquainting him, they took not God into their Councel, and if God could have known it no known it no way, elſe he ſhould have been wholly ignorant of the matter, yet God tells them, he gave them theſe very Kings and Princes, Hoſea 13.11. Gods ſecret Providence had the ordering of the matter, while they pleaſe their own luſt, they fulfilled Gods Councel wrath, who by their own wicked choice intended to plague them for their former ſin.

Uſe Are Magiſtrates good or bad ſent of God? ſee the way how to obtain a good choice this day, that is, by plying hard the throne of grace, if we have faithful Magiſtrates, they muſt be of Gods ſending, I will reſtore, and no Key like prayer to open Gods heart. God rules the world by the luſts of his enemies, and by the prayers of his Saints; he by diſappointing the one, and ſtirring up, as alſo graciouſly anſwering the other, accompliſheth his own ends in the affaires of the word. The Egyptians policies, and Iſraels prayers, helped on the ruine of the one and deliverance of the other; when Iſrael groaned under the bondage of Pharaoh, the Lord heares their cry, and ſaves them by the hand of Moſes, it was worth their groaning to get ſuch a change, a Moſes that carried them tenderly on his ſhoulder, for a Pharaoh the cruelly rid on their backs. Prayer moves the great wheel of the Clock, that ſets all the reſt a going. Perſwade God, and he will perſwade man; Jacob was afraid of Eſau, and makes God his friend, and God made Eſau his friend; He that could give Saul another ſpirit, and ſo altered the property of the man, that before he is aware he ſhall propheſie with the Prophets; he can alter thoſe purpoſes which men had in their hearts when they came forth this day, and make them Vote for thoſe they little thought on, he can make profane ones caſt their ſuffrages into the lap of thoſe that are godly; and truly if it were not ſo, I ſhould wonder how a faithful, godly Parliament-man could be choſen in England, where the heap carries it. It hath been a cuſtome in former times among us, for letters to come thick from Court, when Parliaments were to be choſen, to Townes and Corporations, which had almoſt the effect of a Mandamus. To be ſure, God can ſend into the boſomes of men his ſecret meſſages, which ſhall awe their conſciences, Gen. 31.29. It is in the power of my hand (ſaid Laban to Jacob,) to do you hurt, but the God of your fathers ſpake unto me yeſternight, ſaying, Take thou heed, &c. Poor man! in his power? when God had tied his hands behinde him, yea, ſealed up his mouth, that he could not ſpeak a word but what God formed for him: Hath not God thus met ſome of you on your way, over-powering your hearts againſt your former thoughts? If he hath not met with you as you come, to binde up your hand from writing for an unworthy perſon, you may expect to meet him as you go home, ſometime or other upon a ſadder-errand. Better Cain had met God before he gave the bloody blow, to have ſtayed his hand from ſtriking it, then afterward to meet him with that diſmal Queſtion, O what haſt thou done! O it will pierce thy heart like a Dagger, when God ſhall ask another day, What haſt thou done in giving thy voice for ſuch as will help to ruine, not to heal the land? Thou art the Murderer of thy Countrey, and its blood I will require at thy hands. So much of the firſt Branch, the Perſon promiſing; the ſecond follows, the mercy promiſed, Judges as at the firſt, and Counſellours as at the beginning.

Three Queſtions may here be propounded, why Judges and Counſellours are here promiſed, and not Kings and Princes? why the Promiſe double both Judges and Counſellours? And laſtly, why Judges as at the firſt?

Firſt, Why Judges and Counſellours, and not Kings and Princes?

Becauſe this Promiſe had a particular reſpect to a time, when their Government was not to be Monarchical, (viz.) after their returne from captivity, when this Promiſe took place in Nehemiah, Ezra, Zerubbabel, and other faithful Judges, that after them ruled the Jewiſh State; where I pray obſerve, Note. That it matters not ſo much what kinde of Government a people live under, as what kinde of Governours. Let the Government be what it will, if the perſons be naught in whoſe hands it is, all will be naught: The Jewes ſaw happy dayes under Kingly Government, when the Kings were gracious and wiſe, and happy under Judges and Counſellours, (ſuch as Moſes, Joſhua, Zerubbabel,) though with leſſe worldly ſplendour, and they ſaw as miſerable dayes, under both Kings and Judges, being under the former delivered up into the hand of the Aſſyrian and Babylonian; and by the factions of the latter betrayed at laſt into the hand of the Romane power: the ſword of Government cuts as the hand is that holds it.

Queſt. Secondly, Why runs the Promiſe double, both Judges and Counſellours?

Anſw. Becauſe theſe by a Synecdoche comprehend whole Magiſtracy. Two things concurre to compleat a Government; Wiſdome to make wholeſom Lawes, and Advice for the good of the People; and faithfulneſſe with courage to execute theſe Lawes; for the firſt, here are Counſellours to adviſe and forme Lawes; for the ſecond, here are Judges to inform and put life into theſe Lawes by execution; Counſellours without Judges, are as a head without a hand; Judges without Counſellours, a hand without a head.

Q. Thirdly, But why Judges as at the firſt?

A. To implie their preſent degeneracy from the primitive conſtitution, when firſt formed into a Commonwealth by Moſes, or after in a Kingdome by David; where by the way we ſee, Note. The beſt conſtituted Governments are prone in time to degenerate. The nearer the Spring, the clearer the water: the farther the ſtream runs from its firſt ſource, the more muddy it is and troubled. And indeed as of States, ſo 'tis of Churches, pureſt at firſt planting, like Apples, faire and ſound when firſt pluck't from the tree, but in time ſpeck and rot; The world we live in is a muggiſh and rafty aire, the beſt things ſooneſt decay in it: hence it is that God brings ſuch revolutions upon Nations and Churches, one change is productive of another; Firſt, they change in purity, and grow corrupt; Then God changes their peace and proſperity; yea, ſometimes of their very forme and viſible conſtitution.

But we ſhall wave the points thoſe conſiderations would afford us, and take up one Concluſion, which ariſeth from the Subject matter of the Promiſe in general, and 'tis this.

Doct. That faithful Magiſtrates are a choice bleſſing to a Nation. I will reſtore Judges as at the firſt, &c. None of Gods gifts are 〈 in non-Latin alphabet 〉 , giftleſſe gifts; it is worth the having what God thinks is worth the promiſing; yea, when he gives a people faithful Governours, he makes account he gives them a mercy not of the leaſt magnitude.

Firſt, obſerve on what deſigne God makes this Promiſe, which ſpeaks it a choice mercy; and that is to quiet and compoſe their thoughts in the expectation of their captivity haſtening upon them, and to make them the more willingly to leave their own land, upon this account, that when they returne, they ſhould gain this by all their ſufferings, to have Judges as at the first, as if this were a recompence adequate to all their loſſes and troubles. It muſt needs be ſome great thing that a man offers, to make a man willing to have his arme cut off, or endure ſome great torment. God gives this Promiſe, to make them patiently bear the calamities which their long captivity will bring with it, and therefore is a great mercy.

Again, obſerve how this is promiſed, not as a ſingle mercy, but as a mercy that hath many in the wombe of it; a mercy repreſentative of all the good he had in his thoughts to beſtow upon them; he makes choice of this, as the fitteſt Interpreter of his large heart, as that which might beſt aſſure them of his love towards them. I will reſtore Judges as at the firſt, it is as much as if he had ſaid, I will reſtore all manner of bleſſings into your boſome; Indeed as Magiſtrates are, ſo we may expect things will go in a Nation: There is no one place where we may ſtand at greater advantage to ſee what God intends for a people (good or evil) then by obſerving what Rulers and Governours, his Providence orders out to them. The very Heathens ſignified thus much by their cuſtome, who in erecting the ſtatues of their Magiſtrates by fountaines, did imply, that from them iſſued out the good or evil of a people. Two wayes it goes ill or well with a Nation.

Firſt, when Religion and Righteouſneſſe ſtand or fall. Without thoſe, Nations are but forreſts of wilde beaſts, where the ſtronger devoure the weaker. As the Magiſtrate is, ſo are theſe lift up or caſt down; no ſooner here in the text is Religion and Righteouſneſſe ſet down in the Chaire of Government, but we finde the influence of it among the people, I will reſtore thy Judges as at the firſt, &c. then it follows, Afterward thou ſhalt be called a City of Righteouſneſſe, a faithful City. So ſoon doth the City learne to write, after the Copy which the Court ſets her. The Septuagint upon that place, Pſalme 24.7. Lift up your heads, O ye gates, &c. read thus 〈 in non-Latin alphabet 〉 , &c. Lift up the Gates, O ye Princes. The Gate leads the way to the City, and the Magiſtrate hath the command of the Gate, as he opens or ſhuts the Gate, ſo is Religion entertained or ſhut out of a Nation, in the publick Profeſſion of it. Therefore the open idolatry of a Nation is laid by God himſelf at the Magiſtrates door, Mich, 1.5. For the tranſgreſſion of Jacob is all this, and for the ſins of the Houſe of Iſrael. Now mark the next words, What is the tranſgreſſion of Jacob? is it not Samaria? and what are the high places of Judah? are they not Jeruſalem? That is, what is the Spring of all this idolatry, and other abominations of theſe two Kingdomes? Is it not the two chief Cities, and Princes Courts kept there? Reade Scripture-Story, and you ſhall finde Religion flouriſhed and faded among the Jewes, as their Magiſtrates were good or bad. When Moſes by death let fall his leading ſtaffe, and there was a godly Joſhua to take it up, it yet went well with Religion. When Joſhua went off the ſtage, and there were but any of thoſe faithful Elders left, who ſhared with him in the Government to hold the helme, Religion was ſafe, but when they were gathered to their fathers, and none to come into their place, and fill up the breach, then all went to wrack in Church and State, as we finde, Judges 2.11. Then the children of Iſrael did evil in the ſight of the Lord, and ſerved Baalim.

Secondly, it goes well or ill with a people, as the outward peace and proſperity fares, and this opens or ſhuts as the Magiſtrates are. The Queen of Sheba without a Spirit of Prophecy, was able to ſee happy dayes coming on the Jewes from the piety and wiſdom ſhe obſerved in their Prince, 2 Chron. 9.8. Becauſe thy God loved Iſrael to eſtabliſh them for ever, therefore made he thee King over them to do Judgement and Juſtice. So the wickedneſſe of the Kings of the ten Tribes, after their rent from the houſe of David, (for 'tis obſerved, not a good one is to be found of the whole pack, though ſome leſſe evil then other) is by the Spirit of God interpreted, to proceed from his diſpleaſure and purpoſes of wrath, that he had taken up againſt them, to break and ruine them, Hoſea 13.11. I gave thee a King in mine anger, and took him away in my wrath. Which is ſpoken (if you obſerve the place) not of Saul, but of the ten Tribes after their rent from Judah; and not of a particular perſon, but of the whole ſucceſſion of Kings from Jeroboam to the laſt, under whom their captivity found them. God gave them in wrath, that is, ſuch as were ſit inſtruments to be a plague to them, and execute Gods wrath upon them; and when he took any of them away, it was to make room for a worſe, till by degrees the Nation (as a morſel prepared for a forrein enemie) drop't into the Aſſyrians mouth, and was devoured by them. The whole Series of the Jewiſh Chronicle will confirme this, that when God intended mercy to them, he gave them faithful Magiſtrates; when wrath and judgement, he opened the door for it, by taking them out of the way. Joſiah, who came to the throne in all ill time, and found it deep in arreares with God, yea, under an arreſt from God, for the abominations of former times, and the people, at preſent, not much amended, being kept in rather by his royal Sanction, then their own inclination, for 'tis ſaid, he made them ſtand to the Covenant.

Which implies, they would ſoon have fallen to idolatry, and their own wayes, had not he ſhored them up by his authority; yet this holy mans zeal for God and Religion, doing as much as he could, tantâ faecê populi, reprieved them, and was their Baile to keep them out of priſon, as long as he was above ground; but no ſooner his head laid in the duſt, and his wicked children in the throne, but God calls for his debt, and would ſtay no longer.

Ʋſe. Are faithful Magiſtrates ſuch a choice bleſſing? Then in the feare of God, be ſerious, and conſider the weight of that work, about which from all quarters of this County you are met this day. God forbid, that I ſhould think any of you came with ſo wicked a minde, as to do this Nation, the place of your Nativity, a miſchief; yet let me tell you, that if you did owe a ſpight to the peace and happineſſe thereof, I know no way like this, wherein you could pay it to the full, by chooſing unfaithful Counſellours. David, when he meant to curſe Gods enemy and his to purpoſe, one thing he wiſhed him, was, that God would ſet a wicked man over him, Pſal. 109.6. one that would make no conſcience to oppreſſe him, and tyrannically lord it over him; yea, God himſelf puts it among his dreadful curſes, Levit. 26.17. I will ſet my face againſt you, and thoſe that hate you ſhall reigne over you. I ſhall lay but foure Arguments before you, to perſwade you to a conſcientious care in your preſent buſineſſe.

Firſt, conſider they are great things that you truſt them with, whom you chuſe to ſit in the great Senate of the Nation; you truſt them with your purſe, and I am ſure moſt of you account that ſomething, whatever you think of other things; you will know him well, to whom you will give the Key of your cheſt, where your money lies. You truſt them with your liberties and lives, and thoſe your purſes have paid ſoundly for; yea, with your Religion, without which the other are not worth the taking up. In one word, with all that is dear to you as Engliſh men, as Chriſtians, you put that power into their hands, which if they be not the more faithful, they may turne like a cannon upon your own breaſts, and ſo you moſt truly become felo de ſe, guilty of your own miſeries; and let me tell you, thoſe ſorrows have a peculiar bitterneſſe in them above all other, which are not impoſed on us, but choſen by us. Better an enemy ſhould come in and turne us by force of armes, out of poſſeſſion of theſe, then we ſend thoſe that ſhall Vote us out of them, partly becauſe of the little pity we ſhall deſerve, or can reaſonably expect from others, when they ſhall ſee the rod with which we are whip't was of our own gathering; as alſo becauſe of the inward guilt which will adde a further ſtinging conſideration then all this to our ſorrows, and deprive us of thoſe comforts which the conſcience of doing our duty would help us to, in the greateſt calamities that otherwiſe could befall us. He that is acceſſory to the burning down of his houſe, by the negligence of a drunken perſon, whom he truſted to watch and keep it, hath more reaſon to be troubled, then he that hath it conſumed by a fire from heaven, or ſome other inevitable Povidence. O Sirs, there are leſſe matters then theſe, in which you would be very choice and curious; if you were to chuſe a Nurſe for your childe, you would look for one of a healthful conſtitution and good diſpoſition, you would weigh and taſte her milke whether good or no; You are now to chooſe Nurſes for three Nations, ſo Magiſtrates are call'd in Scripture, Nurſing Fathers and Mothers; You are to chooſe theſe in a time of theſe Nations languiſhing, as the only meanes under God, (ſo thought by the beſt Phyſicians among us,) to recover the conſumptive ſtate of this great body; and will you ſend any to ſuch a place and work, before you know what milk they have given in their private capacities in the Countrey? If you were to chooſe a Shield, ſhould it be one that would let the arrow come through it, to pierce you to the heart? Magiſtrates are the Shields of the earth. You value the life of the Nation little, that will put a Shield into its hand you have not well tried; I am ſure, David threw away Armour, though it were a Kings, becauſe he had not tried it; in a word, if you were but to chooſe a Shepherd, or a Herdſman, any ſhould not ſerve your turne. Pharaoh a King thought it not beneath his care, though in ſo low a buſineſſe, Gen. 47.6. If thou knoweſt any man, ſaith he to Joſeph, of activity amongſt thy brethren, make them rulers over my cattel; you are to chooſe ſuch, as are not to go before beaſts, but to lead in and out the Lords people and flock.

Secondly, conſider your voices and ſuffrages are not your owne, to beſtow them where you liſt, to gratifie this friend, or that party withal. No, if you do, you give what is not your own. What Jehoſhaphat ſaid to his Judges, I may with a little alteration apply to you that are Electours this day, 2 Chron. 19.6. Take heed what you do, for yee chooſe not for man, but for the Lord, who is with you in the choice. He is with you to obſerve who you give your hand for, and why you give it. There is one more that takes hands, then you ſee. When Biſhop Latimer heard a pen going behind the hanging, as he was upon examination before the Queens Councel, it made him more watchful what he ſaid; and ſhall not Gods pen, that walkes behinde the Tent, where thou ſetteſt thy hand, make thee conſcientious. 'Tis God we have to do with in this matter, he is the Supreme Lord of Nations; all Magiſtrates are his under-Officers, and hold their place of him, and are to do faithful ſervice for him. Moſes, 'tis ſaid, was faithful as a ſervant, Heb. 3.5. Now, of what dangerous conſequence is it for a people, to chuſe one into an office, that is a Traitour to his Prince? This thou doeſt, when thou ſetteſt thy hand for an unfaithful perſon. Magiſtrates are ſaid to be taken into Gods throne, 2 Chro. 9.8. Now, dareſt thou ſet Gods enemie in Gods throne? what is this, but to ſet up a Standard againſt God, and declare to the world thou wouldeſt ſhake off his Government. This day the temper of this Nation will be diſcovered, no way that I know like this to feel how its pulſe beats; and for my own part, as this ſolemn National act ſhall appear, I cannot look upon it otherwiſe, then as our owning or diſowning God, to be our God, to rule over us; and if the Nation do but vouch God to be their God, by a godly choice, I ſhall not bury my hopes for our future happineſſe; God comes in mercy many times before he is ſent for; but he departs not to carrie away his mercie from a people, till they give him leave to go, yea, drive him away; and oh, how unhappy art thou, O England, if thou mayſt ſtill have thy God, and will not?

Thirdly, conſider the ſolemn Obligation that lies upon us, by a National Covenant, (famous through the Chriſtian world, and we infamous for the breach of it,) to promote, and procure with our utmoſt endeavours the Reformation of the Land. God hath, I beleeve, moſt of your hands to ſhew for this, and dareſt thou who haſt bound thy ſelfe in ſuch a Covenant, give thy voice for an unworthy man to ſit in Parliament, whom thy conſcience, (if thou wouldeſt have patience to heare it,) will tell thee, he will never be the man that will help on that work with any Vote of his, yea, that is an enemy to it, and feares it more then deſires it? if thou haſt got the maſtery of thy conſcience, ſo far as to do this bold act, let me tell thee what thou doeſt; thou comeſt this day to declare in the face of all the Countrey, yea, before God, men, and Angels, that thou art a forſworne wretch; and if thou getteſt this brand upon thy forehead once, go where thou wilt, thou drageſt a chaine after thee, that will binde thee over to the fearful expectation of Gods wrath; that (come it ſooner or later) will take hold on thee. And now tell me, hadſt thou not better have been aſleep in thy bed, yea, ſick in thy bed, yea, dead in thy grave, then to have come hither to do ſo unhappy a dayes work? Oh, think when thou goeſt this day to give thy ſuffrage for any that thou didſt ſee the Covenant with thy hand at it ſpread before thee; durſt thou then venture, to blot out what there thou haſt wrote, by a wicked and unworthy choice? Suppoſe one ſhould put himſelf under an oath of friendſhip, to promote the good and welfare of another, to his utmoſt power, (as Jonathan to David) and this his friend, to whom he is thus engaged, falling ſick, ſhould truſt him to bring a Phyſician to him, and he ſhould fetch a murderer to poiſon him, or an Emperick which by his ignorance ſhould kill him (which comes to all one) Oh, how would his oath rot upon his conſcience? This thou doeſt, only with this aggravation, thou doeſt it to a Nation, he to a private perſon; before therefore thou ſubſcribeſt, ſpend one thought more upon the matter. Conſider, thou ſtandeſt at the greateſt advantage of paying thy vows, and performing thy Covenant this day, that thou mayeſt in all thy life; poſſiblie, before the three yeares for a Parliament come about, thou mayeſt be ſummoned into another world, to give an account, how thou beſtowedſt thy voice now; or if alive, thou mayeſt be reſerved to ſee a poor Nation helped to its ruine by thy hand and ſuch as thou art.

Fourthly, conſider the greateſt hopes our enemies have is to ruine us by our own Councels: The time hath been, the plot was to blow up our Parliaments, now they labour to blow us up by our Parliaments; to make our Parliaments, I mean, blow us up by their deſtructive Councels, and a Nation cannot die of a worſe death, then to be ruined by their Saviours, and how near we have been undoing by ſome of them, 'tis ſo late, I think, I need not help your memories.

Queſt. But you will ſay, Who is the man fit for our ſuffrage?

Anſw. A hard Queſtion, who fit for ſuch a place, among ſuch a people, and at ſuch a time, a Queſtion, I hope you have been asking your ſelves, and others, wiſer then the Preacher, before you came hither; It were impudence for me to undertake a reſolution, yet I ſhall not be too bold, if I lay a few Scripture lines together, which will make up an excellent Pourtraiture of a Parliament-man, though, I fear, we muſt abate ſomething of the beauty which will appear in the face of it, if we chooſe any this day. The face is ſeldome ſo faire as the picture. I am ſure you will finde it impoſſible to meet with any among the ſons of men, whoſe graces are ſo orient and unſullied, as to anſwer the Magiſtrates face, as it is drawn by the Holy Spirits curious pencil in the Word. And therefore your care is to come as neare the pattern, as the imperfections of the beſt among you will permit. You may ſee on a piece of clay, that hath been preſt with a curious cut ſeal, its true ſtamp, though ſo ragged, as will tell you, 'tis clay, not gold like the ſeal. So there are ſome among us (I doubt not) on whom you may finde thoſe Magiſtratical endowments and graces, that are engraved by the Spirit of God on the ſeal of the Word, yet ſo as their imperfections will tell us that they are printed upon fraile fleſh and blood.

Firſt, enquire for the feare of God in thoſe you chuſe. This is writ with ſo large a character in Scripture upon the Magiſtrates forehead, and is ſo principal a letter in his Name, that it cannot be well ſpelled without it, Exod. 18.21. Moſes bids them provide ſuch men as feare God; Magiſtrates are called gods, becauſe none among the ſons of men repreſent his Power and Majeſtie like them; by ſtamping Authoritie upon a wicked man, what do you but preſent the beautiful face of God to the world in a broken glaſſe, and give them by his ill-favoured countenance, an occaſion of ſetting up vnworthie thoughts of God in their hearts, as if he were like him who is ſet in his place? Some Kings have commanded, that none ſhould carve this Pourtraiture in any meaner mettal then gold; And is it not pitie that Gods Image ſhould be ſtamp't upon a perſon of baſe mettal? as every ungodlie man is, how much ſoever his name ſwells in riches and honours in the worlds ſtile; Antiochus called a vile perſon, Dan. 11.21. The pooreſt Saint he perſecuted, was a Starre, and he as vile as dirt, even while he ſtamped them under his foot of pride. He that puts a wicked man in place willinglie, would, if he could, pull a righteous God out of place. We had need look for the fear of God in thoſe we chuſe into Government, the more becauſe they are ſo far above the fear of any elſe, and if they have not the fear of God to keep them right no wonder if they miſcarrie: When Joſeph would perſwade his brethren they ſhould have honeſt dealing with him, ſee what pawne he gives them, Gen. 42 18 This do, for I feare God. Indeed his power was ſo great, that if the feare of God had not given law to his conſcience, he had them at ſuch advantage, that he might have revenged himſelf upon them for their unkindneſſe, yea, crueltie to him without laying his own ſafetie to ſtake at all from man; The Governours that went before Nehemiah, wanting this, nothing could keep them from oppreſſion, whereas good Nehemiah himſelf, had no other cord but this to tie his hands, Nehemiah 5.15. But ſo did not I, becauſe of the fear of the Lord.

Secondly, enquire for wiſdom and ability of parts, for the work to which you chooſe them, Exod. 18.21. Provide out of all the people able men, ſuch as fear God; All that fear God are not able men; Every godly man doth not carry a Counſellours head on his ſhoulders; there are ſome ſo holy, that in regard of their Prayers and the Power of godlineſſe in their lives▪ may be ſaid to be Saviours, (I am ſure the Nation had drowned, had not they helped to hold its chin above water) but if they were called to Parliament-work, they might for want of wiſdom and a governing ſpirit be in danger of proving deſtroyers of it; and is it not pitie, that they who do ſuch ſervice to the publick in their private capacities ſhould be called from praying for, to ruining of the Nation? Every good Chriſtian could not make a good Miniſter: the Apoſtle ſpeaks of a ſpecial gift, beſides grace in common with others, that belongs to them, they muſt be apt to teach. So a Senatour muſt be apt to adviſe and counſel, without this all is inſufficient, becauſe he wants that which ſhould enable him to reach the end of his place. A knife, though it hath a ſheath of gold, & a haft of diamond, yet if it hath no edge, it is not a good knife, it may be good to ſell and make money of, but not to cut. Look therefore for men of wiſdom; you will not put a ſuit to make, no, not a ſhooe to mend, meerlie becauſe he is an honeſt godly man, you deſire ſomething of the trade in the man, or elſe you may be pinched for it, and go uneaſie. But, oh you will ſaie, if honeſt honeſt men, they will do no hurt, you mean, I ſuppoſe, not willingly, for elſe they may do much; That phyſick in a dangerous diſeaſe, which doth not good, doth hurt, becauſe that might have been given which ſhould have done good. The diſtempers of the Nation at this time are many, and thoſe complicated, it will employ the skill of a Colledge of as wiſe State-Phyſicians as ever ſate within thoſe walls to finde out a remedie; And I am of his judgement, Si pereundum, inter peritiſſimos pereamus, if we muſt die, let it be under the hand of the ableſt Phyſicians, for therein we ſhall be leaſt acceſſorie to our own ruine.

Thirdly, enquire whether they be ſound in the faith, and that upon a double account.

Firſt, conſider the care of keeping Religion pure in a Nation, is part of the Chriſtian Magiſtrates charge, and not the leaſt The Kings of Iſrael were commanded to keep by them the Book of the Law▪ that they might learn to feare the Lord, and keep all the words of this Law, Deut. 17, 18. which was not meant only perſonallie (that was to be the endeavour of every private Iſraelite) but as a Ruler to ſee the Law of God kept, and the true Religion there commanded, preſerved in their Kingdom. Hence we finde thoſe Kings ſharply reproved, that did either ſet up, or connive at idolatry in their reign; and thoſe commended who removed the Monuments of idolatry, and reſtored the Worſhip of God to its purity. Thus we finde of Hezekiah, the moſt famous Reformer of them all, a large teſtimony is given by God to him, for his zeal therein; That he cleaved to the Lord, and kept his Commandments, which the Lord commanded Moſes. And truly, if it were the Magiſtrates work then, it continues to be ſo now, except we can finde that Chriſt hath retrenched their power in matters of Religion, which he hath not: the obſervation is good that Dr. Rivet quotes out of Auguſtine. If we would reſolve the Queſtion, what the Magiſtrates power is in matters of Religion, we muſt obſerve thoſe times rather, when the Magiſtrate was a member of the Church; as in the Jewiſh Church he was, then when an open enemie to the Church, as in Chriſts and the Apoſtles time; There is no danger, ſaith that Reverend Authour, to allow the Magiſtrate now as much power, as God then approved of. Well, is Religion the Magiſtrates care? then for the Lords ſake, and Religions ſake, chooſe not ſuch as are corrupt and rotten in their principles, except you have a minde to diffuſe the infection preſently over the whole Land. The plague of this ſpiritual leproſie is ſpreading too faſt already in the body of the Nations. God keep it from among our Rulers, if it takes the head once, we may then pronounce the whole Land unclean.

Secondly, conſider at what door our ruine is like to come in upon us. Truly, it is eaſier to foretel this, then it is to ſhut it. They ſay of the Hectick Feaver, at firſt 'tis eaſily cured, but hardly known; afterward eaſily known, but hardly cured. The evils which now threaten us moſt, might with more facility have been at firſt prevented, could they have been as eaſily known; but now, Alas! they have got that ſtrength, that though they are eaſilie known, yet hardlie cured. Many of thoſe errours, which at firſt appeared innocent things, grow now more formidable, becauſe they come to their complexion, and we ſee what they are like to reſolve into, and that truly is no leſſe then Popery it ſelf, which the Merchants of Rome have theſe late years brought over from thence by whole-ſale, and parcelled it out to the ſeveral Sects, Anabaptiſts, Seekers, Quakers, &c. in the Nation, as their petty Chapmen, to retail it for them, and put off ſome one point, and ſome another, as their trade lies here and there in the Land; ſo that as it is obſerved of thoſe diſeaſes, Pox, Purples and Malignant Feavers, when they abound, 'tis a ſigne the plague is not far off, their malignity being ſoon heightened unto the Peſtilence: ſo 'tis to be feared, theſe errours are forerunners of Popery, in which they will end, except ſome help come timely from the Magiſtrate, to ſpoil the Popes Market among us.

Fourthly, look for men of courage and reſolution. Men of low ſpirits are borne to ſerve, not to rule. It is well if they will follow, never expect they will lead on in a time of danger; there are ſome may be blown like glaſſes, into any ſhape, with the flattering or threatening breath of others. A coward cannot be a good Chriſtian; much leſſe a good Magiſtrate, ſuch a one will be wonne with a nut, and loſt with an apple. Solomons throne of ivorie was ſupported by Lions; innocence and integrity cannot be preſerved in Magiſtracie without courage. It was baſe feare made Pilate cruel to Chriſt, to ſave his ſorry ſtake that he had in Caeſars hand. The man had no minde to ſhed innocent blood, therefore ſought how he might releaſe him, but when he heard the Jewes cry out, If thou letteſt this man go, thou art not Caeſars friend, the very winde of this bullet killed the mans heart, and makes him ſteer a clean contrary courſe, John 19.12, 13. When Pilate therefore heard that ſaying (that now quoted) he brought Jeſus forth and ſate in the judgment ſeat, and baſely proceeded to an unrighteous ſentence againſt his conſcience. Magiſtrates are great bleſſings (ſaith one) modo audeant, quae ſentiunt; if they dare do their conſcience. Chuſe men that dare be righteous, only I wiſh we were wiſe to diſtinguiſh betwixt an humble boldneſs in a good cauſe, and a proud ſtoutneſs in any cauſe, be it wright or wrong. That courage is of the right mettal, which like ſteele, will bend, but not like lead, ſtand bent; ſome men if they be once engaged, will baſely be bent and bowed into partiality.

Fifthly, finde out men that will make it their buſineſs to attend on the publique affaires of the Nation. It is ſaid of Job, Job. 29.14. he put on Righteouſneſs, and it cloathed him, he could as eaſily forget to put on his cloaths in a morning, when he aroſe, as to do his work as a Magiſtrate. It were a ſad thing that we ſhould pitch upon any, who when they are choſe, ſhould ſleep out their time in the Country, or feaſt and juncket it away in the City, not caring whether the Nation ſinck or ſwim. Non-reſidence is as bad in a Mgiſtrate, as in a Miniſter, they are Gods Miniſters, as well as Preachers; ſo ſaith Paul, Rom. 13.6. For they are Gods Miniſters attending continually upon this very thing. O, then 'tis well, when the Magiſtrate attends to it, doth, hoc agere; where ſhould the tradeſman be but in his ſhop? and where a Parliament-man, but where his work lyes in the houſe; they are not worthy of the honour, that are weary of the labour, which goes with the Office. Why doth the head weare the Crowne, and hath the honour of the whole man put upon it, but becauſe it is leane with taking care for the whole body? The faithful Magiſtrate is ſaid to beare the burden of the people; Ex. 18.22. away with thoſe that will ſhift all the burden off their own, unto other ſhoulders, that like to be carryed upon the peoples ſhoulders on an Election-day, and to heare themſelves cryed up with the applauſe of the Countrey, but do not like to carry the burden of their Countries affaires, either in their head, or heart, that have no eares to heare the cry of the oppreſſed, when they come to them for relief.

Sixthly, men of Healing ſpirits; that will make it their ſtudy, to make up the breaches that are among us, and not make them wider; though the warre be done, and ſword put up, yet the minds of men are not come to their right temper; the feaver is hardly quenched in mens ſpirits, which muſt be, before all is well; as long as thoſe embers are kept burning in the boſome, there is danger of breaking out into a flame. Suppoſe a man be ſhot with a bullet, he may be cured of his wound, yet dye of a feaver his wound put him into: If you can find any that have more compaſſion towards this divided Nation then others, eſpecially whoſe bowels work more tenderly over Gods people in the Land, and their unbrotherly contentions, who are for expedients, how to comprimiſe thoſe differences, thoſe are the men fit for ſuch a time as this; He is the Chirurgion, that hath not only a Lyons heart, but a Ladyes hand, to dreſſe the wounds of the Nation gently. We are like a man that hath laine long, and grown ſo weak, that the ſame ſtrong Phyſick which might have cured him at firſt, when nature was in heart, would now kill him out of hand.

Seventhly, men of intereſt in your Countrey, by place and eſtate. I pray, take me, as I meane; I deſire not you ſhould chuſe by this ſingle character, but take it in conjunction with the reſt; to chuſe meerly for eſtate, is too like the Iſraelites folly, who ſet up a golden calf in Moſes roome. But let not parts and grace, receive any prejudice through envy, becauſe they are inamelled with riches, and dwell in a great houſe. It is noted as a ſigne of a declining State, when the money, and coyne of a Nation is embaſed, or leſſe then was wont; when the mettal is not ſo pure, nor the piece ſo weighty, when for gold, and ſilver, there is braſſe, leaden, or leathern, as ſometime it hath been. The Spirit of God compates Magiſtrates to one of the pureſt of mettals, as ſilver; And ſurely, it ſhews a people are going down the hill of honour, when the places of Magiſtracy that uſe to be filled with the chief heads of the Country, come to be of the ignoble floore; indeed, when either Magiſtrate or Miniſter are of the loweſt of the people, to uſe the Scripture phraſe; that Church and State, their day is in the afternoone; and thanks be to God, there is not ſuch a dearth of Gentry, but ſome may be found, able to do God, and their Country ſervice.

Laſtly, let your eye be on ſuch as are faithful to the Miniſters, and Miniſtery of the Goſpel; I confeſſe, I was under a temptation to have drowned this in ſilence, knowing with what diſadvantage I ſhall ſpeak on this ſubject; many will think me but ſelviſh in this, and only too kind to my own Tribe; but to know that, you muſt be content to wait for the great day, when the world ſhall know, why I ſpeak for, and others againſt the Miniſtery; I am not therefore afraid or aſhamed againe to preſſe this. Enquire for men that are faithful friends to the Miniſtery. It hath been reſolved long ſince in the Popes Conclave, that the ſureſt and ſpeedieſt way to cheat England of her Religion, and Goſpel, is to divide the people from their Miniſters, and that they hold ſtill of the ſame mind; we ſee by their rigorous endeavour, to perſue this one thing, as if they had laid aſide all other plots, and ſhipt their whole adventure in this one bottom; hence ſo many bitter invectives printed againſt the faithful Miniſters of Chriſt, their Perſons, and Office; and railing Rabſhekahs ſent about the Land, who whatever their text is, to be ſure make this their Sermon, to throw dirt upon the Miniſters face; to turne the hearts of the children from their ſpiritual Fathers, by rendring them as baſe and filthy to their hearers, as the dirt under their feet, and have they not prevailed farre herein? when many thouſands in the Land are made Proſylites to them; yea, when ſome have ventured in Parliament it ſelf, to heave both at the maintenance, and office of the Miniſtery; and can you think him worthy of the Magiſtrates ſeat, that would not allow you a Miniſter in the Pulpit? Oh my brethren, know the Miniſtery hath the ſame Authority to ſhew for their calling, the Magiſtrate hath; the ſame God that gave Moſes, gave Aaron; it is ſaid he led his people by the hands of Moſes and Aaron. The ſame hand that planted one Olive-tree, on the one ſide of the bowle, to wit, Zerubbabel the Magiſtrate, did plant Joſhua, the Miniſter, on the other, and both to drop their oyle, to feed the ſame lampe of Gods Church; the great bleſſings have been given in by a concurrence of both, as we ſee in Reformations of the Jewiſh Church under ſeveral Kings. I have heard that Queen Elizabeth, coming her progreſſe into this our County of Suffolk, when ſhe obſerved that the Gentlemen of the County, who came out to meet her, had every one his Miniſter by his ſide, ſaid, Now I have learned why my County of Suffolk is ſo well governed, it is becauſe the Magiſtrates and Miniſters go together. Indeed they are the two legges on which a Church and State ſtand. He that would ſaw off the one, cannot mean well to to the other; an Anti-miniſterial ſpirit, is an Anti-magiſtratical ſpirit; the Pulpit guards the throne; Be perſwaded to take that away, and you give the Magiſtrates enemies room to fetch a full blow at them; as the Duke of Somerſet in King Edward the ſixths days, by conſenting to his brothers death, make way for his own, by the ſame axe and hand.

I have no more by way of Councel for you, as to the tranſaction of this day. But my deare friends, think not you have done all your duty to God and your afflicted Countrey by a Vote or ſuffrage, but labour to crown the work of this day with theſe things.

Firſt, follow thoſe you ſhall chuſe with your prayers. Our Lord Jeſus, when he ſent his diſciples to ſea, he went into a mountain to pray for them; he knew a ſtorme was coming towards them, and they would have need of his help; Truly, you ſend theſe Gentlemen, whoever they ſhall be, to ſea; and God grant it may not be a winter-voiage. Oh, help them to as much ſtrength as you can for their work, & no ſtrength like that which is got from Heaven; indeed the whole ſucceſs of that great Aſſemblie muſt drop from thence. The hearing ear, and the ſeeing eye, the Lord hath made even both of them, Pro. 20.12. Neither of theſe can be ſpared if this Parliament ends well, they muſt have a ſeeing eye, to ſee what counſel and advice is both wholeſome and ſeaſonable; and the people muſt have a hearing eare, to ſubmit to the Lawes there concluded on, and the Lord makes even both of theſe.

Secondly, take heed you do not obſtruct your prayers for them, nor their Councels, for you and the poor Nation by your ſins; Go home, repent, and reforme, and that in earneſt, or elſe all will be naught for all your praying. Sin is like a deaf ſtone, which I have heard to be in Scotland, that one ſtanding at one end, cannot hear what another ſaith ſtanding at the other end. If your ſins get between your prayers, and God you pray to, he cannot hear of that eare you would have him; If you do not reforme, lay no fault on the Parliament, though no good comes of their meeting. A careleſſe Patient diſgraceth a good Phyſician; Samuels Councel to Iſrael ſhall be mine to you with the change of a word; Feare the Lord, and ſerve him in truth with all your heart, for conſider how great things he hath done for you, but if you continue ſtill to do wickedly, you ſhall be conſumed, you and your Parliament.

Thirdly, in doing your duty torment not your ſelves with care, concerning the iſſue of this Parliament, or the great revolutions of theſe times; God hath eaſed us of this burden, had we but faith to take his kindneſſe, who bids us caſt our burden upon the Lord; why ſhould we go ſweating under that load, which God is willing to take off our ſhoulders? Though God looks we ſhould ſowe and plough, pray and uſe the meanes; yet he will never charge it upon us, if a happy harveſt crownes not our labour. In the Parable of the man fallen among thievs and wounded, the Hoſt was not commanded by Chriſt to undertake to cure him, but to take care of him: Leave the curing of the Nations wounds to God, a happy people you will be, if found to have taken ſo much care of your poor Nation, as to diſcharge the dutie of your place, which you owe to God and it.