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

Now these Misconceits of Difficulty or Impossibili­ty, wherewith we palliat our Sloth or Negligence are confuted, these Chains by which we are fettered from Industry and Action, are filed off by the Copy these have left us, who with Honour and Success have per­formed their Duty and Task: We see in brave and he­roick Examples, Vertue clothed as it were with Flesh and Blood, that which in the Writings of it's greatest [Page 2]Admirers, is but a dead Letter, in the Harrang's of the most eloquent and passionate Orators but an ineffe­ctive sound, is now drawn to the life, made visible in its best features and full Proportion for our incitment and incouragment: For you must know the De­scriptions of excellent Men we read in the Scriptures, are not to be treat by us as Pictures in great men's Galleries, are gazed on by Bours and Idiots, which serve for Ornament to the Room, or Divertisement to the more intelligent, but they are Looking-glasses to us, Directories for our life, Patterns for our imitati­on, Copys for our transcribing; for which end I come now to offer your Religious Attention, that of our Text, David after he had served his own generation, &c.

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

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

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

We contribute extreamly to our own Disquiet, we are too ingenious to our own Disadvantage, by the horrid Schems and terrible Dress our imagination pre­sents Death to us in, while if we ponder right, it is not the things in themselves, but the appearances of [Page 4]them, the Circumstances we clothe them in, which frequently beget in us an averseness to them: The Spi­rit of God would have us make our selves familiar with Death, by viewing and considering it often in these little Images of it, obvious to our senses and notice, that we may be less terrifyed, when it accosts us in it's true Shape and natural Visage.

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

These places of Trust in which Magistrats move, for the good and interest of others, are not places of ease to indulge our laziness, or gratify our idleness. Gran­dures and Dignities are not the Region of Tranquillity, for all the glitter they make, Job 14.1. what Job says, that man born of a Woman is of few days and full of trouble, seems to be more peculiarly calculated for publick [Page 5]persons; the greatest Laboureres are not those who dig in Mines, or pull in Galleys, no, no, they are clothed in Purple, and carried in Pomp, who sweat for our rest, and endure a hundred Tortures for our quiet. The Palace is often but a stately Prison, or a gilded Cage, they Sleep more soundly, Feed more cheerfully, and which is far better, they Pray more fer­vently, Fast more frequently, Chant the Praises of the Almighty more melodiously, who dwell in Cot­tages, stretch themselves on a Couch of Bull-rushes, than these who sit under a Canopy of State, and ly upon Beds of Ivory: Wealth is a glittering Burthen, Speciosa supplicia Cypria­nus. attended with vexing Cares; Honour is a splendid Servitude, carrying Torments and Punishments under Masks and Disguise; they who have shared most li­berally of both these, have been more happy, & at more ease in other Mens opinion, than they were either in reality or in their own apprehension: Roses are no more environed with Thorns than are Thrones, Crowns are lined with Cares, nor are great Mens Chains the weaker for being more curiously linked, nor their Fet­ters less strong or heavy for being of Gold and not of Iron: yet were this something, if for all their Weight they were not brittle as Glass, or weak as Withes of Straw: for all the Pageantry and Parade, for all the Ensigns of Honour and Ornaments of State, these who serve the Publick vapour with; for all the Hosanna's the fickle Populace (which upon a little Disgust, Ca­price, or sudden turn, they soon change into Crucifig's) sound in their Ears, while they pass through the Croud, Magra fortuna magna servitus. Seneca. or enter their solemn Assemblies, they but for the most part, carry a discontented Mind under a smiling Countenance, a real Slavery under a painted Liberty, a troublesome Bondage under an appearing Greatness.

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

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

Since these in eminent Stations are singled out for Toil and Trouble, it should make all Governours, and us for them, more instant with God, for His Spirit to direct them in the managment of their Trust, to sup­port them under the Burthen and Difficulties they are exposed to, in the discharge of their Offices: Augustine observes on Elisha's Prayer for a double Portion of [Page 7] Elijah's Spirit, that it was not strange he sought a double Portion, because he was to live in the Court, in the Sun-shine of the Grandeurs and Honours of the World, where the way was more slippery, danger more frequent and enticing, while Elijah being a man of Afflictions, more retired from the hurry and noise of the World, a single Portion was sufficient for his Con­duct and Comfort; Adversity not being so difficultly born as Prosperity. many, the higher they rise in the World, lose so much of Goodness and Vertue as they acquire of secular Grandeur: It is a known Story of Eulogius, who from a poor Mason in Justin's time, became great in Wealth and Power, lost his Integrity and Vertue with the change of his State to the better, and in Justinian's time, upon his return to his former mean Condition, recovered that Vertue the Opulency of his Fortune, Luxuriant animi re­bus ple­rumque secundis. Ovid. and the Favour of the Court had drown'd and stifl'd. Greatness has been Fatal to many, more have been ruin'd by their Dignities than better'd by them, like those Fountains in the Indies, which retain their natural freshness & sweetness all the Night over, but are no sooner shined on by the warm Beams of the Sun in the Morning, than they degenerat into sowrness. Have not you known some upon their Exal­tation, change that Modesty, Meekness, and Humility, which adorned their former Station into Starchtness, Insolency and sausie-distance-keeping, wherewith they sought to hide the obscurity of their Birth, and the meanness of their Parts▪ All which, wakened others to inquire more narrowly into both, and in end made them fall short of that esteem they so sinistrously hunt­ed after. Abundance and worldly glory-makes People often forget God, misken themselves, and neglect their best Friends: Prosperity as a heavy Clog makes [Page 8]the Soul drive slowly in the ways of God, as Bees rol'd in Honey cannot raise themselves; the smiling Delights of the World are too great a counterpoise to the expe­dit Elevations and Mountings of our Spirits; there­fore the holy Man, who was like to be in danger from them prayes for a double Portion: and truly a double Diligence, a double Devotion, a double Watchfulness, is little enough for those in such Circumstances, an ordinary measure of Piety, of Care or Circumspecti­on, though it may be proof enough, againnst any tincture of Vice, wherewith the Temptations of a pri­vat condition may assault the Soul, yet it may prove too feeble to grapple with the force wherewith Satan rushes on, or violently invades those of a higher Ele­vation.

Yet would not I by this fright men of Parts and En­dowments, of Honesty & Integrity from those honour­able Imployes, because of the Burden, Toyl and Dan­ger annexed to them, he that fears each danger, startles at every Difficulty, will never interprise any Action of Honour or Glory: but as all Merchants must not loiter in the Harbour, because others are lost in the Voyage, nor all Soldiers wallow in their Tents, be-because others walter in their Blood in the Field: if some have miscarried, others have returned with rich Cargoes and Lawrels from their Adventures, no more must you decline these publick places, although others have splited thereupon, since in all Ages some have been worse, some have been better for their preferments: if we foregoe every thing attended with Hazard, stoop to every Opposition, shrink at every appearing Cloud, or approaching Tempest, we will never attempt any thing generous or grand for our selves or others: Danger is the very Element of vertue, and Theatre of [Page 9]Glory, le ventlae tempeste l'orage monstrem du la cou­rage. nor should we consider how invidious or peri­lous the matter is, but how noble and useful: Let none of you then, whom providence in a regular way shall call to these higher Seats, avoid them upon score of trouble or danger, you may by the exercise of these Gifts which were eclipsed in your Privacy, convert that into matter of Renown, which has had some ma­lignant influence upon weaker Constitutions, and you may raise Trophies for your Honour, from what has been to others precipes of Ruine and Disgrace.

It argues Dispondency of the divine Assistance, as well as Bastardliness of Spirit, to decline these Honours a favourable providence casts in our way, and a hap­py concurrance of Circumstances, through God's bles­sing may, make us to improve to Gods glory, our Countrey's good, our own and others common Ad­vantage: It is only the sneaking sinistrous Methods by which some screw themselves into Places, for which God never fitted them, Nature never qualifyed them, their Breeding neverpolished them, nor were they by Cultivation of parts capacitated for them, that is to be justly taxed: but for men of large Souls and pro­portionable Estates, disposed to Acts of bounty and ge­nerosity, regularly to ascend to these publick Stations, where they are seconded with Power and Ability, with an ample Theatre for their Magnificence and Bounty: Such men's Advancement is like the con­junction of these auspicious Planets, which purifyes the Air, tempers the Seasons, fertilizes the Earth, and benefits the world with their Influences. But I believe I need not spend time in reconciling men's Affections to publick Imployes, in an Age and Place, where I know there are more Competitors and Candidats for preferment, than there are Dignities to part among [Page 10]them; there is as little fear of som's abstractedness this way, as of rich beautiful Maids among us turning Nuns, or opulent young Heirs becoming blind with Studying, or mad with Learning.

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

However the Consideration of the Toyl and Dan­ger of those who serve the Publick in honourable Sta­tions, should check Inferiors envying their Conditi­tion; every Glance on their Stare, should invite our Prayers in their behalf, rather than their imaginary Splendor provoke our Envy, Care and Trouble we see are their Companions of greatness, Vanity and Vex­ation, are in a more special manner the Appennags of publick Places, the Curse thundered out against the Earth of bringing forth Briars and Thorns, seems par­ticularly levll'd at the higher Ground: and to raise this a little higher, if Subjects knew the black Phan­tasms [Page 11]of Care, Fear, and inward Discontents, which attend the Monarchs of the World, and they drag with them to their Thrones, and from them to their Clo­sets, which make their Meals many a time heartless, their Sleeps unequal, their Pillows of Silk and Beds of state uneasie, their sumptuous Fare disgustfull, they would not so much envy their Condition or be discon­tentented at their own.

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

The Text lays before us the Character of an excel­lent Magistrat, for we will consider David here in his publick and politick Capacity, and it affords us this [Page 12]Conclusion, that Magistrats should be men of publick spirits, imploying their Power, Parts and Abilities, for the common Advantage and Interest of the Peo­ple over whom they are set: This was the great praise of all the Worthies advanced into the Government a­mong the People of Israel: Moses stands in the Gap for them, although they were a stif-necked People in reference to God, and very ungrate and ungovern­able as to himself, yet when God offered to take him off from intreating for them, Exod. 32.10. by telling, I'le make of thee a great Nation, let me alone, that my wrath may wax hot against them: He would not forbear, Moses was of another Spirit than many among us, who care not what come of the Publick, whether it rise or fall, whe­ther it thrive or perish, if they can sit at a full Table, and sleep in a sound Skin: I'le make of thee a great Na­tion. What a Temptation this would have been to those who scruple at nothing, leave no Stone un-turn­ed (as we say) to raise their Families, though on the Ruine of their Neighbours, yea, and will not stand to tread on the neck of their best Friends to serve their own ends: Heb. 1.25, 26. Moses preferr'd the prosperity of the Peo­ple to his own Grandeur, he made choice to share in their Affliction, before the Riches and Honour of Egypt: Yea, Exod. 32.32. his Zeal for the Publick flew higher, when he was content to forego his Happiness, that they might not miss theirs: Sumus magnorum Exemplo­rum par­vi imita­tores, Sa­lust. Did not the same publick Spirit act Je­hojedah and Nehemiah, Mordecai, and Ʋriah, Jeremiah and St. Paul; and O! what punie Followers are we of this cloud of Witnesses.

To convince you how much you are all concerned to advance and promot the common Advantage of one another, and the publick well, view the whole frame of Nature, and you'l see there is nothing created for it [Page 13]self, but so placed by the Divine Providence, that it may contribute to the good of others: all that is most excellent in Nature, is most communicative and be­neficent, as if with on consent they conspired to con­demn Selfishness: The great Luminaries of Heaven, the Waters of the Ocean, the Fruits of Trees, the Folw­ers of Meadows; these are for the Pleasure, Use and Benefite of others, as well as for the Beauty and Or­nament of the Universe: The more noble any thing is, Caussin's holy Court Discourse of Mo­narchs. it is so much the more useful, and as an eloquent Au­thor has it, the great things of the World were made to serve the lesser, ‘God would not that the great things should be great in vain, but that they should pay for their greatness, by the favours and care they were to take for the little ones, Kings and Monarchs are for the Peopl's Safety and Preservation.’

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

It were happy if Rulers of all Degrees did believe this, and act accordingly, then they would not mea­sure the lawfulness of their Practices, by the length of their Sword, or the strength of their Arm, Ferrique potestas confundit jus omne manu Lu­can. lib. 1. circa fi­nem. Men were never cloathed with Power to use it Arbitrarly, to serve their Avarice with the Goods, or their Revenge with the Blood of their People: if these whose Au­thority is absolute, did stretch it no further than they should, did they count nothing Glorious but what is Just, nothing Magnifick but what is Vertuous, their Power would prove the Bull-wark of their People, and the Peoples Lives and Fortunes would be the Support of their Grandeur, and the Security of the Govern­ment: [Page 14]since then the doing good to others, is the Language of the whole Creation, and the most excel­lent things are the most useful, we most not think God has given Men Natural Gifts, Temporal Acco­modations, Spiritual Endowments, for themselves a­lone: No, no; what is withheld from this Common and Universal End, is a piece of Monopoly, Theft, or Sacriledge, Brutus exuit pa­trum ut consulem ageret Valcrius Max. lib. 5. cap. 8. which God will enquire after, and accor­dingly punish.

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

How it stiffl'd in them Natural Affection, we have an instance in Brutus, who with a stern Countenance and stout, but yet serene Heart, ordered from his Judici­al Tribunal, his two Sons to be whipt to Death in his own Presence, for Conspyring to subvert their Countrey, and prostitute it to the Tyranny of the Tarquins, Non ego te Catili­nae ad­versus Patriam sed Va­triae ad­versus Catili­nam ge­nui Vale­rius Max. lib. 5. cap. 8. from which it was newly liberated. Fulvius without pity­ing the Youth, or regarding the blooming hopes so apparant in his Son, in whom Nature had engraven all the rare Accomplishments, capable of Politness and Improvement by Art, caused put him to Death for joining with Catiline, telling he begot him, to serve his Countrey against Catiline, and not to serve Catiline against his Countrey. Pharnaces King of the Parthians when he was dying, bequeath'd the Kingdom to his [Page 15]Brother, because better qualified, rather than to any of his own Sons, saying, he held himself more tyed to their publick State, than to his Family, and that it was mor incumbent on him to provide for the Kingdom, than for his Posterity.

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

2. Others to uphold the Reputation and Interest of their Countrey, sacrificed their own Honour, than which nothing is dearer to Men of Spirit, it was this which put Life and Motion into all their Actions of Bravery, yet upon Competition, they did choose to Forfeit their own to save their Countrey's Credit, so Catulus when the Roman Army fled shamefully against his will, he ran and marcht on their head, Plutarch vit. Ma­rii. that they might be concluded not so much to have turn'd their backs to their Enemies through Cowardice, as to have [Page 16]made an orderly Retreat at the Command of their General, desirous by this, the Disgrace should rather fall on himself, than his Countrey. This made the Lacedemonian in Despection of his own Parts, rejoice, there were three hundred found in the City, fitter for the publick Magistracy than himself. This inspired ano­ther of that Nation, when he came on an Embasly, to treat for some honourable Conditions to his Countrey, Plut. vit. Lycurgi. he was demanded whether he came of himself, or by Authority of the Ephori, to make that bold and reso­lute Answer, if I speed I came from the Governours of Sparta, but if I am repulsed, I came of my own head: so loath was he to expose either the Credit or Authority of the Common-Wealth, to be flouted at by being denyed in any thing, and would rather take with a guilt he was free of, than that that it should be thought the great Mistris of Greece for Policy, was of so little Fore­sight, as to have sent them a bootless Errand.

But this general Concernedness for their Countrey, not only made some famous Men counteract Nature, re­nunce their Honour, but lay down their Lives, yea seek out and fish for Opportunities of Death, to perpetu­at the flourishing of the State, at the expense of their Lives, Vallerius Paterc. lib. 1. cir­ca initium in the War betwixt the Athenians, and some Neighbours, when the Response of the Oracle was, that whose King was kill'd, that Kingdom should conquer: Codrus their Monarch laying by all the Marks and En­signs of his Princely Dignity, putting himself in a mean contemptible Dress, that he might not be known to be their King, thrust himself into the thickest of the Enemy, where he was sure to be over-power'd, and so designedly preserved his Countrey with his own Ruine. Dignosci arduum est utrum Romana civitas u­tilius ha­buerit Da­rios duces an amise­rit; quoni­am vita corum ne vinceretur obstitit, mors facit ut vince­ret. Valerius Max. lib. 5. cap. 6. So did the Decii of whom it was said, it was hard to determine, whether their Lives or their Deaths [Page 17]contributed more to the Glory and Safety of Rome, in their Life their Valour made it Victorious, and by their Death it became Triumphant over all it's Enemies, but if any will satisfy his Curiosity with more instances of this kind, let him look that Compend of Heroism by Valerius Maximus, lib. 5. cap. 6, 7, 8, 9. Lucan's Cha­racter of Cato, lib. 2. v. 380.

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

But if the Material World in it's Bulk and Parts, if the Pagan World in it's eminent Heroes, be against par­ticular Drifts to the prejudice of the Publick, the Chri­stian World is as remote from all narrow Self-assign­ments, or private Byasses, therefore consider in the third place, if Nature and Humanity would have us Communicative, Grace is not for our being Niggard, of what the Bounty of Heaven has committed to us: it is set forth under the Notion of a Fountain, John 14.14. or a Well of Water, which freely springs, constantly flows, and largely streams, to water all about it, there is nothing pinches or straitens the Soul like sin, nor is [Page 18]it ever so freely inlarged, as when it is impregnated with Grace, when it dilates it self upon the Divinity, and feeds upon Celestial Objects, these ennoble, am­pliat, and extend it, the nearer any Beeing comes in­to God, who is infinit Fullness, the more it resemble him, and partake of his Nature, it is by so much the more Diffusive and Beneficial: and the further it slides from him, it is so much the more straitned and confined: nothing enslaves the Soul like low selfish ends, nor does it ever act more freely or fully, than when it expatiats it self upon God, for so it expands it self in some proportion to the divine Nature, to set forward the Benefit and Advantage of others. If you would ask a devout Soul, when is it he has most inlarged Desires and Designs of Benificence? His answer would be, he finds himself most Un-bounded, when he is under the most powerfull Constraints of divine Love, and the gracious Influences of infinit Goodness. Every thing is so much the more noble, 1 Thess. 2.8. quo longiores habet fines, as the Sphere of it's Activity and ends are exten­ded, Grace opens the Heart, and stretches out the Af­fections towards others, Acts 4.34. so it did in those new Converts, who before this work of Grace, were both strait hear­ted and strait-handed: sin contracts the Affections and manacles the hands from charitable and generous Offi­ces, but when Grace has made it's Entry and Conquest, Mans Soul is more inlarged, the Cirle of his Actings more ample, and he himself becomes more bountifull to Mankind, and useful to the World.

And no Wonder, since all Christian Societies are as a Politick Mystical Body, in need of one anothors mutual Assistance, the Variety that is observable in the whole frame of Nature, is one of it's greatest Or­naments, the Diversity of Functions in the Natural [Page 19]Body, with the mutual Harmony of it's parts, gives no small Lustre to it's Beauty, and the difference of Conditions in the Body Politick, is at once it's greatest Decency and Safety, and as the divine Providence has made this agreeable Mixture of High and Low, Rich and Poor, Magistrats and Commons, for the Profit as well as Pleasure of all, the necessary Service of In­dividuals, as well as for the comely Order of the whole, Charity which is the Cement of Christian Societies, should make our Contentments common, rejoice in a­nothers good fortune, without grudging or interferring with one another, join heart and hand, to encourage and promot one anothers Interest, with a Subserviency to the publick and common Felicity of the Place.

This the divine Apostle sets forth with equal strength of Reason & Eloquence, 1 Cor. 12. in the friendly Imployes of the parts of the Natural Body, which are serviceable to the whole, & to one another, the eye sees not for it self, but for the Body, the hand works not for it self, but for the Body, so that to prefer a private good before the publick is to transcribe his folly, who would famish his whole Body to fatten a toe, or save his finger. We see in Nature, the great Fabrick of the World is main­tained by the Reciprocal Friendship and Confederacy of it's Parts, which, should they universally fall out, and break the Bond of Unity, that is betwixt them, should they act their Antipathies upon each other, yea should they but cease to serve one another for the ge­neral good, the whole Machine of Heaven and Earth would be dissolved, and all things shuffled into Confu­sion and Ruine. The great Animal of a Republick has as much consent of Parts, as much need of one another's friendly supply, the Representation of this in that pretty Apologue of Menenius Agrippa reclaimed the [Page 20]Common-people that beast of many heads, but few eyes and little brains, to their Duty after their seditious Revolt.

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

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

1. Piety qualifies Magistrats, to act worthily for the Publick, I may well begin with this, for it has the [Page 21]same Preeminence among the Graces, [...] Philo. which God has among Beeings: other Vertues requisite in Rulers will miscarry, without this lay the Ground-work, they will make a glittering shew, without they be enlight­ned and enliven'd by this, it is this that sanctifies their Policies, from this they may expect a happy Event to their Undertakings, things have never succeded better under any Mans Conduct, than under these, who seek the Direction & Assistance of Heaven, it is no Wonder, these who have such Power and Favour with God, by the pious and welcom Violence of their Prayers, the As­siduity of their Devotion, should have an auspicious influence on the happy ordering publick Affairs to their designed end: the Religion of Rulers is the best Angel­guardian of the City, and Superintendent of it's common Concerns.

The Romans concluded, Plutarch vit. Mar­celli. the flourishing & Prosperity of the Common-wealth, depended more on the Senats zea­lous Care of the matters of Religion at Home, than on the Power & Policy of their Armies abroad, & therefore they imputed the bad Success of their Affairs, to some ne­glect or defect in their Religious Services: your pri­vat Christian regular walk in your own Families, al­though it be not obvious to others, yet is not less ac­ceptable to God, less Comfortable to you, or less influen­tial to prosper your publick Proceedings: the Prayers of the Closet although less conspicuous, yet is not less vigorous to bring the Benedictions of Heaven on your Actings, at the Council Table, were we all more exact and more conscientious in our private Houses, Selfishness, and Partiality, Revenge, and Pride, would not mingle so much with our Administrations, Psal. 101.2. to the prejudice of the Publick. David's care to walk in his own house with a perfect heart, fitted him the better to [Page 22]sway the Sceptre of Israel: there are some Magistrats who compose themselves to a decent Carriage, a grave Deportment, a modest Behaviour, while they walk the Sreets, sit at the Council-board, frequent solemn Assemblies, or meet on publick business, they are then hemm'd in by the multitude of Witnesses, over-awed by the Ceremonies of their place, but trace them home, you'll find them little better, than incar­nate Devils there, you'll see them domineering Hus­bands, unnatural Parents, and imperious Masters: ma­ny have been admired abroad, in whom neither the the Wife or Servant, could behold any thing Praise­worthy at home, these Magistrats run the fate of such Prophets, Mat. 13.57. who are not honoured in their own Countrey: Respect is certainly, the very soul of Government, the great Charm to tye humane minds; to a cheer­ful Subjection to their Superiors, and where this is wanting, no Power or Policy of Rulers, can make the obedience of Inferiors cordial or lasting. Piety infuses Awfulness into their Countenances, and Authority in­to their Commands, people will never readily or from the heart obey these, who maintain not the Honour of their Character by Religion and Vertue.

This Piety will introduce Self-denyal into the Soul, than which I know no better disposition towards Ma­gistrats, ☞ acting zealously for the publick, Publick per­sons with private Aimes, are the ruine of Church and State, of City and Countrey, while private Persons with publick spirits are the supporters thereof: Selfe-love is the Original of all the disorders in the universe, faevior est tanto quanto est occultior hostis. Claudian a Person can neither be a good Christian, or a good Magistrat, so long as he is byassed thereby, the City had as good guard against a selfish Magistrat, as a Common Foe; for of the two he is the most dangerous Enemy, has [Page 23]greater Advantages, and fairer Opportunities to in­jure it: It is large Souls more than large Estates which capacitats Men for great undertakings, these who are content to be poor in a rich City, rather than Rich in a poor Community, are certainly more likely to man­age it's Concerns for the publick Well-fare of the Place, such will never make the Common-good a Stale to the interest of a factious Party, or enrich themselves at it's cost. Search the Scriptures or Humane Stories, you'll hardly find any Commended for their care of the Publick, without this self-denyal: Carnal ends, Pri­vat Affections, domestick Interests, usually obstruct noble Enterprises, men subject to Impressions from these, in time of any Storm or Difficulty go foreward or backward for the service of the Publick, as they see it consistent with their own temporal Safety, or personal Security.

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

But if in stead of this narrow Self-confinement, we transfer our Love to the Publick, and suffer it to dilate [Page 24]it self in proportion to the large extent of it's con­cerns, this widening and amplifying it's Object, is so far from weakning it's force, that it fortifies and re­plenishes our Souls with strong Inclinations and gene­rous Resolutions to advance it's Interest, to withstand whatever is level'd directly against it, or may have a Tendency to it's detriment: This will make Magi­strats indefatigable in their pains for the publick, and inflexible to all the Temptations wherewith others seek to corrupt their Integrity: We see what Miracles this passion is able to produce, when it terminats on some sorry Objects, it is not frighted with Dangers, nor chock'd with Difficulty, it is not stiffl'd with Op­position, or diverted with Discouragments, it looks on all these as Tryals of its strenght, and occasions of it's Triumph, and truly it has afforded the World no less matter of wonder in these many Hero's upon record, who were inflam'd thereby to welcome Death with all the Harbingers of Terrour, Circumstances of Horrour, and dreadful Consequences, wherewith the ingenious Cruelty of some inhumane Monsters presented it to them, rather than survive their Countrey's Liberty and Glory. St. Paul confounds all the Graces with Charity, as if they were not so different in Nature as in Name from it; No winder it is the Soul that quickens and acts them all, and as the passions are nothing but the Lackeys of Love, so we may say all the Vertues requisite in a Magistrate, are the Ministers of Charity, this will set his prudence on work to discern the Sea­sons of acting, as well as the nature of these things which conduce to the Hurt or Well of the Communi­ty: This will make him just, though to his own pre­judice, for the benefite of the Society, it will make him with such Temperance and Moderation hold the Reins [Page 25]so evenly, that the City suffer not by foolish Pity or cruel Severity: and it will inspire him with Cou­rage and Fortitude, than which I know no Vertue more necessary to men in publick Stations, to carry them through in acting for the common Advantage.

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

If this Fortitude had not animated the first Found­ers of Empires, the State had perished in it's Swadling­bands, had not this born them up in the pursuit of their great projects, they had fainted in the Way, and did it not accomplish their Exploits, their former Ad­vances had been repell'd with disgrace, they lose the Reward of all their Labour, and their Names dyed without Elogies or Applause: This has made famous [Page 26]Men choose Death with all it's frightful Appearances, rather than a Life of pleasure and ease, while their Nation lost it's Honour: they coveted not to retain ei­ther Life or Liberty longer than thereby they could serve and save their Countrey, and when they expir'd in it's quarrel, were crush'd with it's Ruine, they rais­ed lasting Arches for their glory.

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

It is this Fortitude which makes men in power and place, contemn great Dangers, conceive great things, combat great Hardships for the Publick, it is not want of Power but want of Courage in Magi­strats, that the Weak become a prey to the Strong, and innocency is born down by Injustice and Oppres­sion: This will ingadge them to espouse stoutly the cause of afflicted Widows and distress'd Orphants, against those mighty Nimrods, or strong Oppressors, who seek to maintain their Vanity, Luxury, and Pride, and support the declining Grandeur of their Families, with their Portion and Patrimony: There are some Relicts and Off-spring of honest Merchants and Labori­ous Trads men in the GOOD TOWN, which need your assistance upon this Account, nor is there great­er [Page 27]Oppression or Injustice in any obscure distant Cor­ner of the Kingdom, than what is committed through Force and Fraud on some of the Inhabitants of this City, the publick Seat of Justice, in which to my cer­tain knowledge, many who to keep up their former Reputation, seek under a bashful Modesty to conceal their Straits, hide their hard Condition under a fair Countenance, visit their Neighbours Houses with hun­gry Stomachs, where they sit picking their clean Teeth after many a sorry Meal, rather than discover their ex­tremities to the World, while others vapour it pro­fusly, feed highly, fair sumptuously, and are gorge­ously apperrell'd with their Sustenance, the parings of whose Excess, or the Tenths of what they justly owe them, might afford them tollerable, if not comfort­able Relief.

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

A Magistrat that is acted by these Principles, ad­orned with these Qualities I have laid before you, need not rgard much the Jealousies of secret, or the Oblo­quies of more avowed invidious Enemies, the honesty of men in publick Places, may secure them from Guilt, [Page 28]even upon all Turns and Revolutions, but neither their Prudence or Innocency, can ward off the Envy of ambitious men, or the quarrellous Clamors of the Populary.

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

First, Those who are thrust from the Government, it is rare to find these who by some disaster are removed from Publick Trust, or disappointed of them, com­mend what is praise-worthy in their Successors, or pre­sent possessors of these Honours: ☞ Envy heats every one that mounts the Seat from which it self fell, or was put by; it will aggravate every Misfortune into a Crime, and ascribe it unto the mismanagement of those they in­tend to defame with the people: Whatever fall out cross is charged on them, and as if the most Fortuitous Contingencie depended on their Will, or it were pos­sible for them to fore know or prevent the extravagan­cies the Capricious Humors of the fickle Populace (which like Reuben's glory, is unstable as water) upon some unlucky occurrent commit, when either blown on by a Fuctions Club, or stirrd up by a Seditious Med­ler, when either egged on by some under-hand Prag­matick Whisperer, or broke out by chance: No humane [Page 29]prudence or foresight can guard against all Inconvenience, ☞ nor the diligence, integrity, or care of the best Rulers Prevent the disorderly effects of some unlucky conjun­ctures, or of jealousie and suscicion when they enter the giddy Heads, or possess themselves in the fickle hearts of the multitude: The Miscarriage of a drunken Cabal, the Scuffle of some Childish and Foolish Mechanicks, a sudden Rupture, a Tumultuous Mutiny, an Accidental Commotion, a Casual Ʋproar, with all the Train of their fatal consequences, and I know not what, although these things break out in the best governed Cities in the World as Madi's tales (as we say) in the Market Alarms in Camps, or the slanderous aspersions of some fair and innocent, but unfortunate Females, the Au­thors and Fomenters of the one, as well as of the other, are sculking in the Croud, or lost in the multitude of Informers: Yet these and a thousand such like unlook­ed for emergents are laid at their door: Nay, as if Nature were at their beck a misfortune by Fire, the disorderliness of the Season, the infectious influence of some unhappy Conjunction of the Planets, the conta­gion of the Air, the Sterility of the Earth; Nay (as we say) If a Stone fall from the Clouds, it is as unjustly as maliciously imputed to their ill conduct, and that sometimes by Men, were they at the Stern themselves, their Sagacity could not foresee, nor their Prudence ward off, nor their Wit rectify, or their Dexterity im­prove such eventual Mischances, half so well to any tolerable use for the present or future security of the place. We treat our Governours often as the Ba [...]ba­rous Mexicans do their Kings, whom they accuse for all the Mischiefs that befall them, but in this Magistrats do but run the fate of that Divinity they represent, and the Providence that install'd them, which is frequently [Page 30]through Ingratitude and Unjustice, by Ignorant and Vitious Men, loaded with their own faults, and the e­vils they justly bring upon themselves.

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

But though this should not happen, and you were in no fear of being called into an Account by Man; Remember, you have the great King of Heaven and [Page 31]Earth to compear before, who will not err through ignorance, or before-stall'd through favour, who will not be over-born with Power, or corrupted with Bribes, in passing Judgment on you for your Admini­strations, nothing will yeeld so much Solace and Con­tentment to you under all the Calumnies of Adversa­ries, Reproaches of evil men, as the joyful Reflection of your Consciences on your Carriage in your diffe­rent Trusts and Stations: Isa. 38.3. If you can say with good Hezekiah, Remember, O Lord, how I walked before thee in integrity, in my post, whether of Magistrate or Mini­ster, whether of Judge or Barrester, this will be a bra­zen Wall, an impregnable Fortress against all the Shocks of envious Competitors, the Clamors of discontented Neighbours, & the tumultuous Noise of a giddy Multi­tude. This will make you stand in Judgment and look GOD in the Face, Psal. 2. when the Wicked are driven like Chaff before the Wind & ashamed to look up: Believe it, it is more to look GOD in the Face than to look Tygers in the face, Lions in the face, Flams in the face, yea Tor­ments & Gibbets, yea Devils and all the Infernal Troup, yet by walking according to the Rules I have prescribed you, I doubt not but you will do it boldly with Com­fort, and GOD will Reward you with Joy.

3. But beside the Difficulties you may meet with from envious, or disappointed Competitors, you have to do with a Resty untoward easily discontented Body of Inhabitants: Est in om­ni populo quid Ma­lignum & quaerulum in impe­rantes Ta­citus. the Common-people is a skittish Beast that Kicks at it's Governours, and will be still At­tempting to cast it's Rider, who are never pleased with the best Rulers too long, and scarce any so bad but may please them for a time, when unjustly disgusted with the present Settlement of Affairs: Nor is there any thing more taken with the MOB, than what grate the [Page 32]ears of their Betters. Aspersing their Governours, de­tracting from their Superiors, finding or making Faults in their Management of Trust, Tickles them with De­light, and I have in my own time observed them ne­ver better satisfied, than with these streperous Haran­gues how void soever of Reason or Sense, of Piety, Mo­desty or Discretion, full of Libels and Invectives a­gainst Magistrats and them in Publick Office: And of­ten the greatest and most zealous Promoters of the Com­mon-good, ☞ when the Maggot or Caprice takes the many headed Beast, become the Butts of Vulgar Railing, and Sa­crifices of Publick Hatred.

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

Reckon as we say then with your selves, do never so great or good things for the Interest of the City, Govern never so well, there will still be some Shimeh or other to Revile you, there will be still some to De­tract [Page 33]from your Merit, Eclipse your Vertues, and Slan­der your best and most innocent Actings, but a good Magistrat that minds his Business, is both deaf to the Barking, Ille velut Rupes va­stum quae prodit in aequor, obvia ven­torum fu­riis, ex­postaque ponto, ipsa im­mota ma­nens. Virgil ae­neid. 10. de Me­zentio. and as a firm Rock immoveable with the rage of Waves, or fury of Winds: The Serenity of his Mind is as little Discomposed, his Purpose for the publick as little altered, by all these injurious and invidious Me­thods, as we are moved with these Showrs, which break their Force on the Stones of the Street, or cove­ring of our Houses. Magistrats are not compared to Cooks, who make Sauces, and prepare Meat for pleasing Mens liquorish Pallats, but to Physicians who search Sores, pry into Wounds, cleanse Ulcers, cut Gangre­ned Limbs, apply Caustives and Corrosives, as well as Lenitives, and the Body natural stands not in more need of these Operations, than the Body Politick of such like in their Kind: A good Magistrat who is Con­scious to himself of doing no base or unworthy thing in his publick Capacity, is no more diverted or shaken from Managing his Trust, with the malicious Talk, or spitefull Revilings of some, than a Physician is hindred with the Tears and Cryes of some Childish Effeminat Patients: He is as little fretted with the Slanders of some, who set up for Wits and honest Men, when they are nothing less than such, as he is lifted up with the flattering Complements of foolish Friends, or design­ing Foes.

Finally, If you would stop the Mouths of your Ad­versaries, at least give them no just ground to Object against you, if you would Answer the Ends of your Stations, and advance the publick Interest of the City, if you would keep up your Esteem in the Mearts and [Page 34]Mouths of it's Inhabitants, let Justice and Prudence square your Actings, these are the best Preservatives of your Dignity, these are the Illustrious Vertues which strike Fear and Reverence into the Hearts of those beneath you, and will keep them on their due Hinges within their just Bounds. Plutarch says, nothing makes one Man Frankly yield Obedience to another, but either Assurance of Love, or Opinion of his Integrity or Justice who commands; for we even see that Obedience which is due to the highest Powers on Earth is a frail thing where these are wanting, ☞ and unless People have a mixture of Fear and Love, from the Apprehension they have of the Worth and Qualities of their Gover­nours, they are soon Debauch'd from their Duty: As the Authority of Men of Power, which is the Attractive of Obedience from their Inferiours, is gained by good Acts, so it is lost by ill, and Majesty it self void of the necessary Vertues and Endowments to support it, dwindles into Contempt, and Disgrace.

Let me Address my self to you the People of this numerous City, and Exhort you all to Reverence and Obey your Magistrats, you see how they are exposed to Dangers, and Toss'd with Perplexities, do not imbit­ter their Charge with restlessness and untowardliness; it is ungenerous to make their Burden more heavy and uneasy by your untractableness, they Watch that you may Sleep soundly, they Toil for your Rest, and La­bour for your Ease, Ex quo si Regno de­dicavit, si­bi eripuit. Senec [...] ad Polybium. they are in effect and reality the greatest Servants, as Agamemnon says of himself in Ho­mer. It is some satisfaction to Men in Place, when they abandon the ease and security of a privat State, for serving the Publick, that they are not at all this pains for an Ingrate or Stubborn People, what Repu­tation [Page 35]will it be to you, Plutarch. vit. Ly­curg. and Comfort to your Magi­strats if they could Answer with the Spartan Archon, who Replyed when some were attributing the Flou­rishing and Prosperity of their State, to the Conduct of their Governours, that because their Kings knew best to Manage their commanding Power, they there­fore did thrive so well, No, says he, but our People of all other know best how to Obey, [...] and hence comes the Felici­ty of Sparta: So true is that of Aerschysus that ready O­bedience of People is the source of their Happiness; When Cities are crumbled into Factions, their Strength de­clines, their Trade decays, their Wealth is dissipated, to maintain Parties, their Honour is trampled upon by every rising Courtier, and their Priviledges becomes a Prey to the Arbitrariness of Presumptuous Rulers, or the Insolency of some Hectoring Grandees, who take advan­tage of their Divisions, and Fish best for their own Ends in such troubled Waters: Obedience to your Magistrats, and Unity amongst your is selves the best Bull-wark a­gainst Incroachments of Disdainfull Adversaries with­out us, or intestine Designs of Pragmatick self-seeking Men within our own Bosom.

I shall conclude this Discourse with a word more pe­culiarly fitted to you the Magistrats, and another a­dapted to us all in general: For you that are, or in your Turns, may be Governours in this Antient & Honou­rable City, that Tablet which Marcus Aurelius Antonius found at Thebes, whereon Ptolomy Arsacides caused write this Protestation of his own Behaviour in the ex­ercise of his Power, is worth your Regard and Remem­brance, the Emperour was so much taken with it, he carried it with him to Rome as a precious Relique, hung it in his Bed-chamber, left it as a singular Treasure [Page 36]to his Son Cammodus, who succeeded him in the Em­pire.

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

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

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

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