IN the foregoing Verse of this Chapter God declares the Mer­cy he design'd the City Jerusa­lem; which was to sit over it, like a tryer or purifier of Metals, that clen­seth away all the dross and corrupt mixtures of their Body. The Fire that should do this upon the Jews, was the Fire of Af­fliction, which naturally is not useful to the Patient, as having nothing else in it but consuming qualities; but God would over-rule them by his Power to reform. [Page 2]After he had sufficiently chasten'd his peo­ple, the fruit of that Work should be a Uni­versal change: No more of Tin or Hypo­critical Wickedness in the Land, but Silver refind, i. e. a heart pure and upright in its Religion. Thus God makes his Judgments serviceable to his Church; and the same Rod, that caused the Wound, to flourish again with blossoms for its healing. But because a Kingdom cannot be long setled in a Religious Course without good Ma­gistrates set over it, who may bind Subjects both by Authority and example; God provides here Governours in my Text to compleat the blessing he promises; which would be otherwise imperfect, and by con­sequence the Fame of a Reformation very small, were not such powerful Instruments employ'd. These are the right Nursing-Fathers that breed up a Church, and the noblest Heraulds to proclaim it to the World. And I will restore thy Judges as at the first, &c. —

I shall not now inquire into the time when this Promise of Gods was fulfill'd; whether presently after the Babylonish capti­vity, under Zerubbabel, Ezra and Nebe­miah; or rather in the days of the Gospel, when pious rulers did praeside in the Church; but consider the Words barely in them­selves, and so they afford as these Obser­vables:

• 1. That the Gift of Magistracy is from God.
• 2. That a People is highly bless'd with that Gift, when Magistrates are restored by him according to a Primitive Pattern — Judges as at the first, and Counsellors as at the beginning.
• 3. That the Natural Issue of a Go­vernment thus qualifi'd, is the Re­putation of Uprightness and truth in all the Members — Afterwards thou shalt be call'd the City of righ­teousness, the faithful City.

I. That the Gift of Magistracy is from God.

There are indeed Powers, that set up themselves, mock Judges that counterfeit a Law, but the true order of Government is immediately to be fetch'd from Gods Institution. The first have no other right than what Sin and Satan has; the one being permitted to infect, and the other to vex the World: but the latter peculiarly bears his soveraign character. Therefore to him the Apostle refers all the original of worldly rule; Rom. 13.1. and though the Kinds of it in States may be determined by men, yet the thing it self is of a Divine Establish­ment. That which leads men to joyn in Societies, and appoint Governours, as the links to hold them together, is the very in­stinct of Natures Law, which dictates to us all the necessary ways, that conduce to the Peace and Interest of one another. Should we now search for the Author of this Instinct, we shall find it to be none [Page 5]else but God himself, who has engrav'd this notion in every mans Soul, whence we ought to conclude, that it is he who works in our Appointment.

How common that stamp and impressi­on is, may be easily evinc'd from the Practi­ses of the World; who as they are gene­rally inclin'd to enter into fellowship, so do they as generally agree in the manner of their Union; and that is by setting up some Coercive Power, to restrain the wildness of living, which an uncontroll'd freedom would certainly lead them to.

We can all presently conclude that a State of absolute Liberty is a State of War, and Unsettlement; every one then provi­ding for himself, and striving to maintain his own Interest to the Prejudice of others; which being a Life of wrong and Violence, is utterly repugnant to the happiness of our Beings. And this we all find out by the force of Natural Discourse: Which light God being the Author of, when we set [Page 6] Magistrates over us for the remedying of those evils, we are not so rightly said to make, as to discover that Order he has pro­pos'd. In that Universal Judgment we have of its Use, God is the giver of the Sentence; and we ought to refer it to so Universal a Cause.

Besides this that I have said, the very Good we reap from Magistracy, does suffi­ciently show its Original, and that the In­stitution of it springs from such a God, that tenderly regards our Well-being. Here the Concern of Providence is made known, in thus blessing Mankind, and fixing their Condition: which might be otherwise question'd, should it extend to other Creatures below, in setting a rule to their operations, and leave the noblest without Principles implanted in him for establishing his Peace. But by the benefit of Dominion (which redounds to us all) we trace the goodness of the Most High: In that Copy we see lively representations [Page 7]of Himself, and express characters of his Mercy. Do we not all allow it to be his Work, when we see contrary Principles unite, and harmoniously agree to the Pro­duction of things? In the same manner ought we to acknowledge his Hand, when we consider how the contentious natures of men are so far reconcil'd, as to beget Order in the World. Behold here the glo­rious Marks of a Benefactor! who seems to create us anew by conforming us to rule, and gives to each all the goods of Man­kind by setling a mutual enjoyment. What can more express him in his Power (and that Power mercifully exercis'd) then hu­mane Government? For by this the state of things is repair'd, and the very spirits of men at once aw'd and better'd, which are the Proper effects of Divinity.

It is a true Title given to Magistrates in the Psalmist, Psal. 8 [...] 6. where God is introduc'd speaking to them after the delivery of their Commission, I have said ye are Gods; for [Page 8]while they are in that station they cease to be common Men, and share in the Autho­rity of their Soveraign; whereby both they are taught to act like Gods, and Subjects to revere them. Should Magistrates omit Works of Justice and Mercy, (which justi­fy that high name) they are no more Gods, but Idols; nay, the worst sort of Idols, that being made to represent, do yet foully re­proach Divine Power: On the other side should People resist, libel, or abuse them, and so strive to deface the marks of their Greatness, they strike at the Majesty of the Supreme. We may all learn Duty, from considering that God is the Founder of humane Government; and therefore the ends of that Foundation ought to be an­swer'd by a right Influence of the Head, and a due obedience in the parts govern'd. Thus much for the First Observable.

II. That a People is highly bless'd with that Gift, when Magistrates are restor'd by him according to a Primitive Pattern — [Page 9] Judges as at the first, and Counsellours as at the beginning.

As the Truth of Religion is to be found out by examining what was delivered at the beginning; so is the Excellency of Go­vernment by the same method to be shown. Errours in Faith and defects in Politiques, may be both charged with Novelty; for though they may bear a long Date in the World, yet there is a degenerating in both from first Principles. Such is the corruption of Mans Nature, that by de­grees it spoils his private belief and his pub­lick practise. There is now adays another Spirit in the World, than what our Fore­fathers were guided by; all our Models are corrupt because our ends are so, whereas the purity of Government was at first retain'd. There the Spring ran clear, and had a whole­somness in its current; which was afterwards lost by being convey'd in a foul channel. Therefore we ought to ask after the old paths, and inquire for the ancient ways to [Page 10]walk in, that so the blessing of Magistracy may the more appear. And this will be clear'd by considering

• 1. The Persons that of old did govern.
• 2. The Rule they follow'd.

1 The Persons that of old did govern.

When God form'd a Republick amongst the Jews (where he himself did immediate­ly rule) a Moses, a Joshuah were his Sub­stitutes; and a Sanhedrim of Elders with like gifts to assist them. The Spirit (where­with they were fill'd) was a Spirit of Wisdom to direct, and of Courage to execute; the Fire that inflam'd them was a Zeal for Justice; and the Principle of their acting, a Religious Fear. These were the Graces they then ex­cell'd in; God taking special care that a Frame of his own erecting should have su­table Ministers to keep it. Compare Jethro's counsel to Moses ( Ex. 18.) with that choice of persons God afterwards approv'd; and you will find a right speculation surely rati­fied by Examples. That vile separation, [Page 11]which Politicians have made betwixt Profit and Honesty was not then known; nor a pub­lick Spirit counted a Paradox. With them Duty and Interest were the same; Truth set up there for Art of Governing, and Consci­ence for the Counsellour. Whatever actions they entred upon, as they were duly weigh'd, so they were vertuously pursued; so that the Government of the Subject in their Days, seem'd to be like that of the Creatures in Paradise, where, He that was vested in the Dominion, manifested the highest and most difficult kind of Inno­cence, namely Integrity of Power.

If we consult the ancient Histories of the Heathens concerning the rise of their famous Cities, such were Sparta, Athens, and Rome; we may perhaps find an appearance of some gifts in the first Rulers of them, viz. a show of Wisdom and Courage in their pro­ceedings: though (if we narrowly sift the nature of those Qualities) they really miss'd of them; all their wisdom being lodged in [Page 12]the Head of a Serpent that deceives, and their courage in the Heart of a Lion that de­vours. But as for a Religious Fear, this was utterly banished from their minds, whence a Conscience of Duty being laid aside, a Zeal too for Justice was extinguished. Therefore they are upon no account a pat­tern to a Christian State; since whatever seem'd glorious in their acts, it was but a faint resemblance of good, a colour to dis­guise a rotten foundation. But from the Jewish Model we may collect all that is fit for us to imitate, wherein those Vertues met, that might either adorn or support the Fabrick. I have hinted here but Four they were endued with; to which all other governing Qualities may be reduced; and without which it is impossible to make a perfect Guide. Let a Magistrate lack Wis­dom in his Rule, and he looks contempti­bly; as Sampson did to the Philistims, when he laid hold upon the Pillars without Eyes; let him want Courage, and he looks weakly; [Page 13]as Government does in Picture, where the Sword is born in vain; but take once from him the two latter, a Godly Fear and a Zeal for Justice, then the very Life of his Work, and the Soul of his Office is gone.

Now to reckon up the Follies that a­bound amongst Men by reason of the Folly, Cowardise, Irreligion, and Injustice of Superi­ours, is but to repeat old Remarques, sadly confirm'd to us by the falls and ruins of many Cities. And the wonder at this is easily remov'd; for where evil accidents are not foreseen, nor for want of Spirit pre­vented; where Conscience does not bind, nor distributive Justice prevail, there all the Seeds of Weakness are sown, which natu­rally tends to dissolution. God, who knew well the faults of such a Ministery, cull'd and pick'd out at the first right Judges in the State, that so the Settlement of his People might be secur'd; which is a Lesson to other States (when allow'd by their Prince the choice of their Magistrate) to do likewise.

2. The Rule they follow'd. And that was the Statutes and Ordinances of the Most High. Moses gives this account of himself, Exod. 18.6. When the people have a matter they come unto me; and I judge between one and another, and I make them to know the Statutes of God and his Laws. And it was Gods special command to Joshuah, 1 Josh. 8. The Book of the Law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe the Statutes of God and his Laws.

It is true, the Judicial Law God gave the Jews in order to their Government does not now bind Christians; it being appointed by him no longer to last, than their State did, to which those Constitutions were attem­per'd; but with that State their Laws were dissolv'd, and as at the rending of the Veyl of the Temple their Ceremonies had a peri­od, so had their Judgments too at the de­struction of their City. Those Rules they generally receiv'd for determining their [Page 15]matters of Right and Property were meer­ly positive; and being so, could oblige only those to whom they were made; whence they ceasing to be a People, the Force of their Policy likewise failed; nor could any Ordinance of theirs extend to the World, but by another pasport of Commendation, which aequity might give it. Therefore Chri­stian States have constantly assum'd the li­berty of governing the Subject their own way, according to the difference of persons, places, and times; and by reason of the va­riety of Circumstances which attend every action, have fram'd to themselves several Methods of ending their Controversies.

However Magistrates still ought to have Scripture for their Guide as well as the Jews had, though not in such particular cases; and from their example are they in­structed to have recourse to the rule, which is so beneficial to its followers. And the advantages a Governour reaps by it are these Two: [Page 16]

• 1. In that he learns thence the whole compass of his Duty.
• 2. He is thereby prepar'd to execute it from a right Principle.

1. In that he learns thence the whole compass of his Duty. Mans Law is very narrow, but Gods is exceeding broad; for it meets with all sinful enormities. Nothing there escapes that deserves punishment, nor is left out that may plead a reward. All kind of Sin, and all kind of Vertue is there reveal'd, which the Tables and Books of the old Heathens (put all together) do but lamely discover to us: and the ground of that imperfection of theirs is plain, because Reason it self was weak and dim-sighted, when it dictated to them those Rules; whence their Government miserably failed in those two great Hinges, upon which it turn'd, the Service of God and their Neighbour. Should any doubt of this Truth, let him survey all their Laws for Divine Worship; and he will find them to [Page 17]be (like their Idols and Sacrifices) gross and impure; let him examine their Civil con­stitutions, and he will discover the poor Fetters and Chains, which Justice was bound in; Mercy having no Votaries, though a Temple to her were Consecrated.

But from Gods Law a Magistrate knows all that perfectly belongs to his work; how in regard of that God, he is oblig'd to vindi­cate the Unity of his Essence by a single­ness of Worship, the Majesty of his Name with the Reverence of an Oath, and the Holiness of his Sabbaths with a distinction of Duty; in regard of Man he is bound to prop up the Authority of his Prince, to sup­press Lust, Lying, Fraud, Extortion; and all manner of Injustice in a People. Neither is he only taught thence to root out evil from amongst Men, but to be their Minister for good: to put on Righteousness as a robe, and Judgment as a Diadem; to lead the blind and support the lame; i. e. to assist Weak ones in their Just Causes, that would be [Page 18]otherwise overborn. In a word, to mix Mercy with his Justice in all his manage­ment of affairs. For the end of Govern­ment (which this Rule leads us to) is not Wrong nor Violence, but Protection.

2. He is thereby prepared to execute it from a right Principle.

The old Judges and Counsellours by con­sulting Gods Law had Religion instill'd in­to their Souls; which most powerfully works where it comes. Honour may enoble a Magistrates Acts, and like a blazing Light, give a Lustre to his Station; but Religion (that burns inward) reforms his Will and Affections in doing them. This directs him not only to the Worlds Eye, but has a quickning Vertue in secret, spurring him up to works of Justice and Mercy, when no outward consideration can move him to them; so that he is always ready in his Office, which is tim'd by others to renown. Those plausible seasons many make choice of for Judging their Brethren, show they [Page 19]love not to be Magistrates, but to be known; whereas a Religious Superiour takes in any time for his Exercise, as he does all kind of Persons for his Cognizance. With him nothing is of force to divert him from, nor to byass him in the Employment. Every where his Government extends; for that Conscience, which rules in him (being an Universal Principle) will be sure to evi­dence it self in its Effects. For this cause Wisdom is brought in by Salomon emphati­cally delivering this Truth, Prov. 8.20. I lead in the way of Righteousness, in the midst of the paths of Judgment: which imports this, that Religion and Justice are naturally united, and altogether inseparable in their union; none being just, but out of a religi­ous principle; as none are religious, but by a proof of just doings. Great cause then is there for studying the Rule, wherein the Truth of Religion is contain'd.

You see what Fruits that Study is Crown'd with, and how Magistrates at first [Page 20]abounded in them. Would you be emi­nent in your Places, and give your Fame a wide Country to travel in? Let the Ver­tues of Antiquity be transcribed. I know the world is generally apt to cry up Antiquity; but what does it there chiefly propound for its imitation, except the Habits and Garbs, or rather the Errours and Faults of it? which is like the madness of that Pilgrim, who pays his Devotion to an old Monu­ment, not for the Famous acts it represents, but for the Rubbish that lies there. Now those that rightly follow the Ancients, do doubly honour the State they live in; for they bring upon the stage their Forefathers Glory and their own. I proceed now to the last head of my Discourse; which is this,

3. That the Natural Issue of a Govern­ment thus qualify'd is the Reputation of Uprightness, and Truth in all the Mem­bers — Afterwards thou shalt be call'd the City of Righteousness, the Faithful City.

These two words, Righteous and Faith­ful [Page 21]comprehend in them all the Duties of both Tables; for they imply Faithfulness to God, and Righteousness towards men; so that when a City is Dignifi'd with them, it has all the Praise that Religion may chal­lenge.

In the management of this Point I shall do two things.

• 1. Show the Vertue of Good Magi­strates in deriving the fame of religion to that City where they are planted.
• 2. Discover the Nobleness of that Character to be call'd the Righteous and Faithful City.

I. Show the Vertue of Good Magi­strates, &c. — What Influence the Na­tural head has upon the body in deriving to all parts thereof sense and motion, that the Civil has upon its members: The good spi­rits, that are convey'd thence, give a vigour to the whole. One great reason why Christs doctrine was so low at the first publishing of it to the world, was because the Rulers beleev'd [Page 22]not in him; whence the Vulgar were taught to despise it; who slavishly depend upon their Rulers Sense, and bind to the same Chair a Religious Faith and a Civil Obe­dience. It is true, Religion has powerful charms of its own to perswade; but though the Principles of it be lovely and beaute­ous in themselves, yet they need a setting off by an eminent Example. The Multi­tude inquires not into the nature of the Coyn, but what is the Princes Superscription; it regards not the Intrinsick Worth of a Jewel, but the Nobleness of the Hand that wears it. Should that be wanting, all the Rays it casts, are dimn; and Night seems to cover its Brightness. Now whenever Rulers embrace the Faith, they lay all their Ensigns of Dignity upon it; they set it with Joseph in the Royal Chariot, whereby it is commended to a People. With that sight, their Curiosity is rais'd to examin the Grounds; but without much search, they yield to the Motives, because Piety strikes [Page 23]them with a double Light, and so takes off all pretence of resistance.

Thus the Manners of Inferiours are form'd; and the general Art of Subjects Living in the world, is (what Aristotle de­fines Poesie to be) an Art of Imitation; where something without is figur'd to them to follow. And you all know the great Object, propos'd to every ones observa­tion, is the Chief Magistrate; who by rea­son of the Eminency of his Place, and the Honourable Stamp that is put on him, commands every ones regard; whence they readily copy out the Goodness of his Actions. If Men be not inwardly alter'd or chang'd, yet to appearance they will be so; for the Sword that he has, takes an Edge from his Life; and it is an Edge of that Sharpness, that it will surely prevail to cut off Scandal, though it cannot kill Hypocrisie. The Stench of the Carkase will be certainly remov'd, though the Whited Sepulchre continue.

It is the nature of Vertue, to check and awe the Spirits of those, that are most vi­tiously inclin'd; but then it effectually pierces when it comes arm'd with Authority to govern them. That inward reverence it naturally creates, proves now a Law to mens passions; and curbs the effects of them with the Scepter of Rule. Who can chuse under such a State, but seek the Fame of Well-doing, when both Reason and Fear joyn their forces to bind him? It were easie for me to produce instances in those Godly Magistrates of the Jewish Church; from whom the Church gain'd a Name, and Re­ligion a Power to oblige. Then was the Temple it self judg'd Sacred, and every Sacrifice had its value; then the whole Ser­vice of God flourished, because the Magi­strate upheld it with his Devotion. Such is the Force of a Law-giver, when he makes those Laws, he enjoyns, as so many Axioms proceeding out of his own deeds.

But on the contrary, a wicked Governour [Page 25]brands his Seat with Infamy, letting loose by his example the Vices of other Men: which, gathering their strength from Natu­ral corruption, are hardly stopt; but then they easily flow forth, when they can borrow from Dignity a colour for Shame. We read Eli's Sons for miscarriages in the Priesthood made the People to abhor the Offering of the Lord, 1 Sam. 2.17. Certainly no less do Governours in their station vilify Gods Worship, when profaneness by their practise is indulg'd. For stains, in the Robe, seem Graces to sinners; and Vice loses with them the deformity of its shape, when it takes Greatness to cloath it. Therefore you are bound both now and at all times to be heed­ful in your choice, where the credit of Re­ligion is concern'd. I proceed to discover;

II. The Nobleness of that Character to be call'd the Righteous and Faithful City—

All sorts of People in the world are am­bitious of a Name, as a refreshing Shadow, which adds to the Pleasure of their beings; [Page 26]but most are ignorant wherein the excel­lency of it consists. Some place it in great­ness of Wealth, others in power of Arms, a third in the force of Eloquence, that com­mands both; but the bright name of Reli­gion is utterly ras'd out by them, as if it were fitter to be fix'd upon the Walls of a Cloy­ster, than a City. But to evidence the gros­ness of this their mistake, consider with me these two particulars:

• 1. The Advantage which the Name of Religion carries in it self.
• 2. How it excels all other Names by a comparison.

I. As to the Advantage of the Name; This will appear, if we regard it as mans greatest Ornament, and his best Shield: his greatest Ornament; for it sets out the highest perfection of his Nature: his best Shield; for it contains in it a God to defend him. None can deny the first of these, that will allow Reason to be mans Form, and the top of that reason the Worship of a Divi­nity. [Page 27]The name then that imports this, must needs be most honourable to a People. What can more grace us, than to be crown'd with the Praise of Intellectual be­ings, and bearing the stamp of a Soveraign mind? Does not the Pride of our Natures lye here? And is it not the Fame of Reli­gion that speaks it? Where shall Honour have place, if the ground of all Honour be excluded?

Of all Priviledges we would aspire to, these Two are the greatest, an Ʋnderstanding enlarg'd, and a Will Sanctified. By the one we come to conceive the best object, by the other to resemble Him. And both these Re­ligion bestows; for it begets in us a Know­ledge of our God, and a likeness to him: which whoever reflects on, will be forc'd to admire the Beauty of its appearance, and learn to despise all lower accomplishments, as a mean dress, that serves not so much to show, as disguise the Wearers. Here we are properly seen as Men, and proclaim to the [Page 28]world the true birth of our Souls, which though they be Heavenly Sparks, yet af­ford no Light, till they are blown to a Flame from a Religious exercise. These things con­sider'd, how can we chuse but engage in that course, where as our operations are at their Height, so they are in their Brightness represented to the world!

But it may be an Ornament, yet defence­less; therefore the Name of Religion has that farther excellency of a Shield to pro­tect those it adorns. A City (thus renown'd) mates its enemies with fear: the very sound of its God, conquers: It is like that ima­gin'd Noise of Horses and Chariots wherewith an Host of the Syrians was discomfited. 2 Kings 7.6. So sub­ject are men to the Impressions of a Deity, that a Nation becomes terrible, when once thought by that Deity to be loved. In this case every Priest is reckon'd a Souldier, and every Temple counted to be built a Cita­del for War; whence though real Aids and Strengths may be wanting, yet they are [Page 29]abundantly supply'd by an Adversaries apprehension. Even the Heathens rely'd up­on this; and those Cities of theirs, that more peculiarly served their Gods, fear'd not any Enemies would assault them; because they knew the Reverence of opinion was a suf­ficient guard to defend. How much more would a known Truth of Worship, secure men from the hostility of others, who being convinc'd of the sinfulness of the Act, toge­ther with the Majesty of the Avenger, must needs tremble at the Crime! You see the Advantage of the Name in it self. Consider

II. How it excels all other Names by a comparison.

The great Renown most Cities have purchas'd in the world is either for Arts, for Riches, or the warlike Valour of the Inha­bitants; but all this is nothing answerable to that esteem gain'd by Religion.

I confess Arts have an Intrinsick worth; but then they are not useful to another World; and some here, though they may improve [Page 30]the Understanding, yet they do not per­fect the Will: therefore Fame mounts but little, when born upon the Wings of them. But as for riches, they have no worth at all; it is the Opinion of Men gives them their value; and besides, their Tyrannical nature is, to vex and oppress their own Masters: therefore Fame here creeps on the Ground, not being able to get upward by reason of the Weight of its bur­den. Lastly for warlike Valour: It is in­deed helpful to a State, and conduces not only to the defence, but to the enlargement of a Dominion; yet withal, it generally lyes in a Brutish force, and is many times employ'd in that sad Work of ruining Kingdoms, and planting a Wilderness in their Cities; whence, if the Fame of such acts flyes, it leaves so bloody a track in the flight, that it stains the Glory. All these (I have mentioned) do not reach humane Excellency, nor come up to that perfection we desire.

But Religion is useful to another World; being the ready way to it; by perfecting our Wills, as well as enlarging our Under­standings: It has all worth in it, that so ex­cellent an object, as God can bestow; in regard of Mankind it is Beneficial, a true servant to our Peace and Interest, quench­ing all those Heats and Passions that di­sturb it. To conclude, it is every way love­ly, whether you regard its good here, or its reward hereafter. Therefore the Fame of such works is in its flight High and Cleet, like that Heaven whither they tend. VVhy should we not then stir up our Ambition to pursue it, and leave our quest of any other renown, that is so low and sinking? VVill the Reputation of Arts, Riches, or Valour, stick to us at the Day when a proof of their help is expected? Behold! they treacherously leave us in our needs: where­as the Good Name of a Christian stands close by Us at the Hour of Death to sweeten the Pangs, and remains after Death to embalm Us.

I shall shut up all in one word of Ap­plication.

One great Business of this day, and the design of this Assembly, is the Election of your chief Magistrate; a Work highly Useful to the Church, as it is Serviceable to the State: Therefore a good Choice may Consecrate the Day, when a bad one Profanes it. The Pattern of Government I have already propos'd; the Vertue of it I have shown, and what Honour attends a People thus Govern'd: Upon You all these depend, and in You rests the perfect­ing of Your City. Then will Your Walls surely stand, and in their full Beauty be preserved, when You constantly Elect Men to defend, and Christians to bless them. Alas! what does all the pomp of Power signify, or the Stock of Your Riches with­out Rule? Is not that River You trade by, an emblem of their Vanity? which flows in a full Tide, when it conveys Your Wealth, and ebbs again, to mind You of [Page 33]the shortness of its stay. But where Good Rulers are setled, there Greatness is fix'd, and Fame too, with all the advantages that follow it.

This City, I now speak to, may deser­vedly be compar'd to the Greatest Cities in the World, whether we regard the No­bleness of the Works, or the Strength of the Inhabitants: Men fit to buy Kingdoms, nay, (which is greater) to Conquer them: Your Magistrates also have of late Years excell'd in the Order, Wisdom, and Loyalty of their Rule; nothing remains, but a continuance of that Exercise, and a farther advancing of Gods Church, by suppres­sing Vice in the Subject. The buildings of Your Walls are quickly dispatch'd; but here the Building must be always carry'd on; nor can it ever be thought finishable, while corruption prevails. Oh let no tu­mults be heard in that work, nor Innocent blood seen, to make Your mortar ill-tem­per'd; let the Voice of Peace be heard in [Page 34]Your Streets, and of Justice in Your As­semblies; let Gods Church and Truths be upheld, and Debauchery kept from mocking Your Sabbaths; in a word, make good Your City-Arms in the strictness of a Christian Profession with Loyalty joyn'd. Upon both accounts, a Good Magistrate is necessary for maintaining Faith and Obedience in the multitude, to which they are led not so much by standing Laws, as by Life and Practice. From such a one they easily learn, whatever is praise-wor­thy; and dutifully regard every Order he sets up, as an Image of that Vertue He exercises; but should his manners fail, should he cast off Conscience and turn wicked, all his Orders, though never so good, will (like Bodies upon Gibbets) be contemn'd. Judge You what will follow that contempt; Evils so sharp and pres­sing, that the late Calamities (if compar'd to them) are but little Essayes of Judg­ment. The Plague and Fire, You have [Page 35]endur'd are nothing so destructive, as a had Government; for this is a Plague of a strange Taint, that seizes the Soul, and a Fire of an operation as strange, where the gold only wasts, and the dross encreases. Oh! how would this City be lifted up, did both Magistrate and People unite in the Buil­ding! Can ever Your breaches be fill'd but by a leading hand, or Your ruins heal'd without good Architects to cure them? Still (Right Honourable) will this City lye desolate, if Sin be not remov'd by the Authority of Examples. By them must Your Greatness be confirm'd, who can add to your Glory, what will defend Your Glory? The title of a Righteous and Faith­ful City. —

Now to God the Father, to God the Son, and to God the Holy-Ghost be ascrib'd, &c.—