YOu are met this day (Right Honorable, Right Worshipful, and Beloved) about a very so­lemn work, The choyce of a Magistrate, of a chief Magistrate for a City, for the chief City of this Kingdom; and the more weighty that this business is, the more commendable is your custom, that you first begin with God, from whom alone all Wisdom and Blessing flows.

There are three things for which God should be earnestly sought; one is, A good Christ: The second is, A good Con­science: And the third is, A good Magistrate. For Magi­gistrates are like the Prophets figs, Those that were good, were Ier 24. 3. very good; and, those that were bad, were very bad; or (as P. Martyr observes) they are like the Angels: Good Magistrates are like the good Angels, which are sent forth to minister for help and comfort; and wicked Magistrates are like the evil [Page 2] Angels, which go forth to molest and hurt. If Magistrates be good, they are a publike Blessing, and if they be bad, they are a publike Plague; they are the Summer or the Winter, either as Heaven or as Hell unto a people: Heaven is a place of joy and gladness, and Hell is the place of torment and weeping. And thus is it with a people, as the Magistrate is who is over a people, When the righteous are in authority, the people re­joyce; but when the wicked beareth rule, the people mourn.

In these words you may behold (as in a glass) two different The divi­sion of the Text. faces of people: 1. The face of joy and gladness (The people rejoyce.) 2. The face of sadness and grief (The people mourn.) And both these are presented with their different causes; The cause of the peoples joy, is the goodness of their Rulers [When the righteous are in authority, the people rejoyce;] And the cause of the peoples sorrow, is the wickedness of their Rulers [But when the wicked beareth rule, the people mourn.]

Although Authority be (formally and intrinsecally) the same, and varies not, as to its essential consideration; yet cir­cumstantially considered as in the hands of good or evil men, and is by them differently managed, it doth now produce different effects or passions in a people. It is not with poli­tical Authority as it is with renewing Grace, where the sub­ject is changed, and acts according to the nature and power of that Divine Principle, making a person good, and disposing him unto good: No, Political Authority doth not work thus; It doth not work Admodum Principii or Agentis, but onely Ad modum Subjecti or Recipientis; just as the same Pen writes fair or blots, as his skill or rudeness is who useth it; or as an Instrument sounds pleasantly or harshly, as the hand is which fingers it, or as a Sword defends or wounds, as the man is who employeth it. Hence it is that the condition of inferior people comes to be so often changed & altered; sometimes it goes well with them, sometimes it goes ill with them; one while they re­joyce, another while they mourn: of which variety, although there may be internal Reasons in the people themselves, yet many times the causes are external, and (in particular) do owe themselves to the goodness or wickedness of Magistrates, [Page 3] as a mans health or sickness do owe themselves to the change of Air, or as the Childes condition doth to the change of his Nurse.

I shall not (at this time) trouble you with a Discourse of Authority or Government, either for the nature and kindes of it, or for the order and degrees in it: Neither shall I trouble you with that Dispute about the lawfulness of a Christian to be a Magistrate; the Text presumes it as a great Blessing when the righteous are in Authority: Nor will I lose any time in handling those Vicissitudes and Changes, whereof both the Governors and governed in a Civil State are capable; All that I intend shall have reference unto your present occasion, and I will present the summe of it in these two Propositions:

• 1. That much of a Peoples joy and happiness lies in a righteous
  Two Pro­positions from the Text.
  Ruler or Magistrate.
• 2. That much of a Peoples misery and sorrow lies in a wicked or unrighteous Ruler.

I begin with the first of these, viz. That much of a Peoples 1. D. joy and happiness lies in a righteous Ruler or Magistrate; or take it thus, That it is a great Blessing to a people when righ­teous men are in Authority: [When the righteous are in autho­rity, the people rejoyce.]

Take Authority in all the sphaeres of it, either in the high­est, 1. True in all sorts of men being in Autho­rity. as is that of Kings; or in the midst, as is that of subordi­nate Magistrates; or in the lowest, as is that of Masters in Fa­milies, It holds true of all of them, if they be righteous (when invested with Authority) they are a Blessing unto those who are under them. If Kings be righteous, they are to their peo­ple, like the Sun to the world: If subordinate Magistrates be righteous, they are to the City as the Clouds to the Earth: If Masters be righteous, they are to the Family as the Spring is to the Garden: David, Jehoshaphat, Hezekiah, Josiab, were righteous Kings; What a joy and blessing were they to the people? Joseph, Daniel, Mordecai, and those Magistrates which some of the good Kings set up, what a publique good were they to the Places and Provinces over which they were set? And for Masters of Families that have been righteous, [Page 4] how great blessings have they been? Abraham, God saith of him, I know him, that he will command his children and houshold G [...]n. 18. 19 after him, and they shall keep the way of the Lord; and Joshua, But as for me and my house, we will serve the Lord: What a Iosh. 24 15 blessing are they who are a means to bring the God of all blessings? Righteous men are such who count no blessing sufficient for themselves or theirs, but God himself.

Again, I desire you to remember, That there is a twofold 2. True in two sorts of Righte­ousness. Righteousness: 1. One is Political or Civil, which consists in the due administration of Justice and Judgement. 2. Another is Spiritual and Heavenly, which consists in a renewed Con­formity of mans heart and life to the revealed will of God.

If Magistrates be Politically righteous, so that in the times of their Government, Judgement runs down as waters, and Righteousness as a mighty stream, as the Prophet Amos ex­presseth Amos 5. 24 it; If they relieve the oppressed, judge for the fatherless, plead for the widow, as the Prophet Isaiah delivers it, Even Isa. 1. 17. under this consideration alone they are a joy and blessing to a people: It is a great blessing in a Common-wealth, To enjoy our possessions, to possess our labors, to go out with safety, to come home with peace, to be kept from wrong, and to be righted with Justice.

But if Magistrates be (also) Spiritually righteous, if they be such as rightly know God, truly fear God, cordially love God, zealously act for God; if the Law of Righteousness be written in their hearts, these men are blessings indeed, and a joy indeed, though not in the opinion of wicked people, yet in the opinion of God, and all his people. And this I shall demonstrate unto you by four particulars:

• 1. By the Metaphors, under which they are shadowed.
  Four De­monstrati­ens of it.
• 2. By the Titles, with which they are described.
• 3. By the Abilities, with which they are furnished.
• 4. By the Services, in which they are engaged.

First, By the Metaphors under which righteous and good Magistrates are set forth (in Scripture) as publique Blessings, and special causes of joy unto a people: If you please to cast Iudg. 9. 9, to 14. an eye upon Jothams Parable (in Judg. 9. ver. 9. to 14.) you [Page 5] may finde good Magistrates or Rulers compared To the Olive­tree, to the Fig-tree, and to the Vine-tree: Now there are three things, observeable in all these Trees;

1. Every one of them is fruitful: The Olive-tree is Baccifera, and the Figtree is Pomifera, and the Vine-tree is Ʋvifera; not one of them is barren, but fruitful, very fruitful.

2. The fruit of every one of them is very good, all for com­mon good; not one of them but is so rich, as to set up and maintain a publique Calling: How many of you are enriched and maintained every year, some by the Olive-tree, others by the Fig-tree, and others by the Vine-tree? Almost all the Kingdoms on Earth fare the better for these three trees.

3. There is a distinct and special vertue in the several fruits which grow upon these several trees: The Oyl is of an heal­ing Luk. 10. 34 and strengthening vertue; The Wine is of a cleansing and Psal. 104. 15. 1 Sam. 30. 12. quickning vertue; The Figs are of a pleasing and nourishing vertue: And all this is a righteous Ruler to a people, He is fruitful, and fruitful for their good; To evil men he is as searching and cleansing Wine; To good men he is as sweet and nourishing Figs; To all men he is as healing and strength­ning Oyl: God and man are the better by him.

Secondly, By the Titles (in Scripture) ascribed unto reli­gious or righteous Rulers, which also shew them to be a bles­sing and comfort unto the people. They are called

1. Shields: The shields of the earth belong to God, saith Da­vid; Psal. 47. 9. those whom he calls Shields, are the very same whom he calls Princes, or Rulers: A shield is to cover the body, and it is to defend the body against the injuries of Darts which are thrown at a distance, and of Spears, which are near at hand to wound; and with these shields anciently those Commanders and Soldiers stood guarded, who were in the Front, ready to receive the first and strongest Charge from the Enemy: Of this use is a righteous Magistrate, in covering and protecting the people from wrongs and injuries; He shall deliver the poor and needy, and him that hath no helper, Psal. 72. 12. A righte­ous Psa. 72. 12. Magistrate is the poor mans Harbor, the innocent mans Succor, and the unjust mans Terror.

[Page 6] 2. Shepherds; so the principal men are stiled, Micah 5. 5. Now Luke 2. 8. 1 Sam. 17. 35. Ezek. 34. 2. Isa. 40. 11. Ioh 10. 11. a shepherd Watches his flock, Rescues his sheep, Guides them, Feeds them, Gently leads them, and many times carries the lambs in his bosom, and will give his life for the sheep; All this is a righteous Magistrate unto a people, He watches for their good, Appears for their good, Consults for their good, Provides for their good; He hath the shepherds Arms for the weak, the shepherds Rod for the wicked, the shepherds Staff for the di­stressed, the shepherds Fold for all.

3. Heads: Moses chose able men out of all Israel, and made Exod. 18. 25. them Heads over the people, Rulers of thousands, and Rulers of hundreds: And the Head, as it is most eminent for place, so it most excellent for use; It is the seat of those singular gifts of Understanding, Wisdom, Judgement, Counsel; it is the foun­tain of all Sense and Motion: The Head is the Bodies Over­seer, Watchman, Counsellor, Helper, all the body is the better for its influences: Of what benefit the Head is to the Natural Body, of the same is a righteous Magistrate to a Political Body, studying, foreseeing, forecasting, counselling, ordering all for their good.

4. Pilets: I think the Prophet hath an aym at this, in Ezek. 27. 29. All the Pilots of the Sea shall come down from their Eezk. 27. 29. ships: The Contingencies in this world are a Sea, The people who are exposed unto them are the Ship, and the Magistrate is the Pilot who sits at the Stern: The Pilot hath the life and death of all the Passengers in his hand; If he steers amiss, the Ship splits; if he observes his compass aright, they are pre­served; if he be ignorant, all miscarry in the storm; if he be discreet and vigilant, the Ship bears up, and sails through waves and tempests: Of such a common safety is a righteous Magi­strate, He is your Blessing in prosperous times, and your Security in dangerous times.

5. Physicians: He who is called A Ruler, Isa. 3. 6. is called An Isa. 3. 6, 7. Galen. Healer, Isa. 3. 7. A good Magistrate is a good Physician: One reports, That anciently Emperors Palaces were sick mens Hospi­tals: A righteous Magistrate will cure as many Diseases in the lives of men, as the Physician can in the bodies of men; He [Page 7] can cure Idle people of the Lazies, and Drunken people of the Dropsie, and Murmuring people of the Sullens, and Mad peo­ple of their Rage against Godliness, and Proud people of the Fever, and Tumultuous people of the Ague; His Courts, his Prisons, his Stocks, his Posts, his Sword, are notable Physick for notorious Sinners: And besides this, he hath admirable Cor­dials, Restoratives, Preservatives in his Favors, Rewards, En­couragements to hearten and strengthen honest persons. Surely a good Physician is a common Blessing.

What need I to adde any more of their Titles? They are also called Builders, Repairers, Fathers, Nursing fathers, nay Isa. 58. 12. & 49. 23. Neh 9. 27. Psal. 82. 6. Saviors, nay Gods: Look of what use the Builder or Repairer is to an house, of what help a Father is to Children, of what tenderness a Nursing father is to the little Infant, of what joy a Savior is to oppressed Captives, of what good and blessing God is to the world, of the same (in a proportion, and under God) are righteous Magistrates unto a people.

I cannot yet fall off from this, without one special Obser­vation, and that is this, All these Titles do assure us, That righ­teous Rulers are a singular good to all sorts of men, in all con­ditions, in all places, and at all times: If Wars break out, they are a Shield; if Peace falls in, they are a Shepherd; in Straits, they are a Head; in Tumults, they are a Pilot; for Exorbitan­cies, they are a Physician; for Wants, they are a Father; from Oppressions, they are a Savior; and under all Discomforts, they are as Gods.

Thirdly, By the Abilities with which they are furnished: There are particular qualities which are proper to men in Au­thority, and do fit them and enable them for the publique good and joy of a people; I will mention onely five of them, Five Cha­racters of fit Magi­strates. and every one of them is to be found in those that are righ­teous.

1. Rulers or Magistrates must be men fearing God: Thou shalt provide out of all the people able men, such as fear God, Exo. 18. 21. said Jethro to Moses; He who fears God, he onely is fit to rule men: That Judge who said, I fear not God, said immedi­ately, Luk. 18. 4. I regard not man. Now take the fear of God

[Page 8] ‘Either Comprehensively, as it contains in it the whole Worship and Service of God (The fear of God is an abridge­ment Eccles. 12. 13. of all Religion:) Thus the righteous persons are the onely persons who fear God; no men are truly religious, but such who are sincerely righteous.’

‘Or Distinctly, as it is a peculiar Grace, setting a person always in the presence of God, and affecting of him with an holy and reverential awe of God, In this notion also none fear God but righteous persons, it is their peculiar Character that they fear God.’

And verily, as this fear of God is the safeguard of all our own Graces (Timor est custos virtutum) so it is the welfare G. Paris. of a people, if it be found in a Ruler; nothing avails more to keep his eyes shut, his ears open, his hands free, his heart sound: The fruits of the fear of God. This preserves in him Conscientiousness, Uprightness, Faith­fulness, Care, Diligence, Impartiality; This keeps him from Negligence, from Oppression, from all Injustice; A man who fears God, dares not to be wicked, or to deal unrighteously. When Josephs brethren thought that he would have dealt hardly with them, O no, saith Joseph, I fear God; and Job durst not to Gen. 42. 18. Iob 31. 4. do the least wrong to any man, For, saith he, doth not God see my ways, and count all my steps?

2. Rulers or Magistrates must be men of Understanding, Judgement and Wisdom; and therefore Solomon when he was to enter upon his Government, prayed, Lord, give thy servant 1 Kin. 3. 9. an understanding heart, to judge thy people, that I may discern betwixt good and bad: for who is able (he meaneth without this) to judge this thy so great a people? Beloved, there are such multitudes of businesses, such variety of causes, such diversity of The necessity of wis­dom in Rulers. circumstances, such cunning of pretences, such newness of oc­currences, such difficulties of resolution, such dangers in mis­taking, that do of necessity require wisdom and understanding in Rulers: Wisdom and understanding are necessary for them to keep up their Authority, to direct them in the exercise of their Authority; they are an ornament to Rulers, and an ad­vantage to the people. By a man of understanding and know­ledge, Prov 28. 2. the State (of a Kingdom) is prolonged.

[Page 9] Now righteous men are wise and understanding men; wicked Righteous men are wise men. men are more crafty, but righteous men are more wise: A righteous man and a wise man are (in Solomons opinion) reci­procal terms, as a wicked and a foolish man are. Consider wisdom

‘Either in relation to the Soul and Spiritual estate, as it ap­pears in the minding of the best part, in the eying of the chief­est good, in pitching upon the choycest means, and in ordering of man to the glory of God, and the certain fruition of most perfect blessedness, This wisdom the righteous enjoy alone, none else are wise unto Salvation.’

‘Or in relation unto secular administration for the civil good of people; even under this consideration the most righ­teous Instances of it. have been most wise:’ Joseph was a righteous man, and a most wise man for Rule; Can we finde such a one as this is, Gen. 41. 38. a man in whom the Spirit of God is? said Pharaoh of him, when he presented a method for the preservation of Egypt: David was a righteous man, and in all his employments, whi­thersoever Saul sent him, he went and behaved himself wisely: 1 Sam. 18. 5. Daniel and the three Children were righteous men, and in all Dan. 1. 20. matters of wisdom and understanding, they were ten times better then all the Magicians and Astrologers: How wisely did Moses allay the distaste which some had taken against Eldad and Numb 11. 28, 29. Medad? How wisely did Gideon smooth off the fierceness of the men of Ephraim? Is not the gleanings of the grapes of Iudg. 8. 2. Ephraim better then the vintage of Abiezar? How wisely did Solomon decide the dispute about the living and the dead 1 King. 3. 26, 27, 28. childe?

3. Magistrates or Rulers must be just men: He that ruleth over men, must be just, saith David; and without all doubt 2 Sam. 23. 3 Justice tends to the joy and welfare of a people: Solomon saith, That it exalts a Nation; and we finde it to be a sure Pro. 14. 34. hand, a sure convey of blessings, in the Scriptures. Reade that place concerning Abrahams posterity, They shall keep the way Gen. 18. 19 of the Lord, to do justice and judgement, that the Lord may bring upon Abraham that which he hath spoken of him: And to this purpose the Prophet Jeremiah speaks, Did not your father Ier. 22. 15. [Page 10] do judgement and justice, and then it was well with him?

He said not amiss, who spake that (Justicia was Reip. co­lumna, & Corona) Justice was the Pillar, and the Crown of a Kingdom: The throne is established by Justice, said Solomon, Pro. 16. 12. Iob 29. 14. there it is a Pillar: My judgement was as a Robe and Diadem, said Job, there it is a Crown. There are four Ornaments for men; Eloquence is an Ornament for an Orator, Humility is an Ornament for a Christian, Conscience is an Ornament for a Minister, and Justice is an Ornament for a Magistrate. P. Mar­tyr 2. Sam. pag. 269. One saith, That to do Justice (Audire causas, Juvare pios, punire sceleratos) it is munus Angelicum, imo Divinum, This is An­gels work, nay it is work fit for God himself.

And are there any men more just, then men truly righ­teous? Righteous men are just men. Num. 16. 15. I have not taken one Ass from them, neither have I hurt any of them, saith righteous Moses: Behold, here I am, wit­ness against me before the Lord, and before his anointed, whose Ox have I taken? or whose Ass have I taken? or whom have I defrauded? or of whose hand have I received any Bride to blinde mine eyes therewith? spake righteous Samuel. 1 Sam. 12. 3

4. Rulers must be men of Mercy, as well as of Justice: I will sing of mercy and justice, saith David; The Mercy-seat Psa. 101. 1. was the best seat that ever was set up for Sinners: and it is the excellency of Christs Government, that it is full of Purity, and of Equity, and of Mercy. One relates of the Jews, That they would have none to be Magistrates, who were not Fa­thers of Children; they thought their fatherly relation would be a motion to mercy. Now Mercy in a Ruler is a joy unto a people, and conduceth unto the publique good: The throne is upheld by mercy, saith Solomon; and no persons are more Pro. 20. 28. merciful then righteous persons, they are begotten by the Fa­ther of Mercies, and are Children of Mercy: David saith, They are gracious, and full of compassion; and Solomon saith, Psa. 112. 4. Pro. 12. 10. The righteous man regardeth the life of his beast, much more then the estates and lives of men.

5. Rulers must be men of Courage: Be strong, and of a good courage, dread not, nor be dismayed; So David to Solomon, 1 Chron. 22. 13. when he was to succeed in Authority. You read in 1 Kin. 10. 20. [Page 11] that Solomon placed six Lyons upon the one side, as he went un­to his Throne of Judgement, and six upon the other side, by every step there were two Lyons, to intimate, That men in Au­thority must be men of Courage. Magistrates (you have heard) are called Gods, and why should Gods fear the faces of men? If men will dare to smite with the fist of violence (Isa. 58. 4.) you should dare to smite with the sword of Justice (Rom. 13. 4.) Magistrates should be like David, who had courage to rescue the sheep out of the mouth of the Lyon and of the Bear, 1 Sam. 17. 35.

And Courage in a Ruler is of wonderful good for a people: The good w ^ch comes by Magi­strates cou­rage. Numb. 25. 8, 11. 2 Chro. 15. 8, to 17. Righteous men are couragious men, Pro. 28. 1. Neh 6. 11. What good did Phinehas's zeal bring unto Israel? it pacified God, and stayed the plague: What a notable Reformation did Asa's courage produce, even that which made all Israel to rejoyce: And no Magistrates are so couragious as righteous men; Grace makes the best hearts, and breeds the highest for­titude. The righteous men (saith Solomon) are bold as a Lyon: Should such a man as I flee? said Nehemiah: They who truly fear God, do fear nothing, but to sin against God.

Fourthly, It may appear, That righteous Magistrates are a blessing and joy unto a people, if you consider their Services or Practices in which they are engaged: Righteous Magistrates do conscientiously set their just Authority on work for those common and good ends for which Magistracy was ordained. The Magistrate may be pictured like Atlas bearing up the poles of Heaven; or he may say as David (Psal. 75. 3.) I bear up the pillars of the Earth.

There are four singular Services which Magistrates are to Four works for Magi­strates. perform:

1. The first is, To maintain and support true Religion; and therefore that Emperor set his Crown under the Bible: And Summa ra­tio est quae pro Religi­one facit. Papinianus Plato would have the Pallaces of Princes joyned to the Temples of the gods; their chief care should be to uphold that which is the chiefest.

2. The second is, To protect and encourage well-doers: Mine eyes (saith David) shall be upon the faithful of the land; and Psal. 101. 6. & 16. 3. & 72. 7. My delight shall be in the excellent: In his days shall the righteous flourish.

[Page 12] The third is, To intend and preserve the publique welfare: Non mihi sed Populo, said Adrian the Emperor; Peace be within thy walls, and prosperity within thy pallaces, and I will Psal. 122. 7, 9. Esth. 10. 3. seek thy good, said David for Jerusalem: They must be like Mordecai, who did seek the good of his people, Non suum, sed suorum.

4. The fourth is, To punish sin and wickedness in the several kindes and authors of it; and therefore is the Sword of Ju­stice put into their hands, To be a terror to evil works and evil Rom. 13. 3, 4. doers: And questionless all those acts and services do exceed­ingly contribute towards the good and joy of people. A peo­ple are like a Garden, Religion is like the Sun, Peace is like the Clouds, Good men are like the Plants, Wicked men are like the Weeds, Justice is like the Wall: Now no men can or will improve Authority thus, but righteous men. Righteous men, they onely are the Servants of God, the Lovers of Truth, the Friends to Godliness, the Enemies of Wickedness, and the Channels of all publique good: Of this you may be con­fident, That the Gospel never spread more, that Godliness never ripened more, that Wealth never thrive more, that Tranquility Peruse the History of the Iudges and of the Kings. never setled more, that Safety never compassed a Nation more, then when Rulers (men in Authority) have been most sincerely righteous and pious. And thus you see the first Assertion de­monstrated unto you; namely, What a Joy, what a Comfort, what a Blessing righteous Magistrates are unto a people. I must now turn the Tables, and shew unto you what a Curse, what a Misery, what a Burthen wicked Rulers are unto a peo­ple; for so it follows in the Text [But when the wicked beareth rule, the people mourn.] Hence the second Proposition,

That much of a Peoples misery and sorrow lies in wicked Ru­lers; 2 D. or, That wicked Rulers are causes of woful mourning un­to a people.

When Pharaoh bare rule, what a mournful time was it with Instances Exo. 2. 23. the Israelites? The Children of Israel sighed by reason of the bondage, and they cryed, and their cry came up to God.

When the wicked Judges bare rule, what a woful time was it with the people? the Enemies break in and spoil the Coun­trey, Iudges 2. 14, 15. [Page 13] trey, and the people hide themselves in Dens and Caves.

When Saul bare rule, what a mournful time was it with David (he is forced to fly from place to place) and with the 1 Srm. 26. 30. Priests of the Lord? of whom he caused to be slain in one day Fourscore and five persons; and besides, He smote Nob the city of the Priests with the edge of the sword, both men and women, 1 Sam 22. 18, 19. children and sucklings.

When Ahab and Jezebel bare rule, what a mournful time was it? many of the Prophets were slain, others hid them­selves 1 Kin 14. 4 & 19. 10. & 21. 13. in Caves, Elijah flyes for his life, and Naboth was stoned to death for his Vineyard.

When Haman bare rule, what a mourning did his wicked design occasion? The City Shushan was perplexed, and in every Esth. 3. 14. & 4. 3. Province there was great mourning among the Jews, and fast­ing, and weeping and wailing.

When Herod bare rule, he made it a mournful time, for he slew all the Children that were in Bethlehem, and all the coasts thereof, from two years old and under; And now there was Matth. 2. 16, 18. a voyce heard in Ramah, lamentation, and weeping, and great mourning.

And truly, if you consider either the persons, or their dispo­sitions in Authority, or their Actions, or the consequences of Four De­monstra­tions of the Point. their evil Government, it will plainly appear, That there is nothing in wicked Rulers, or from them, but what is very mournful.

1. Consider the persons themselves; Wicked persons are filled with woful Principles: When Hazael came to the Pro­phet Elisha, Elisha wept, and Hazael said, Why weepeth my 2 Sam 8. 11, 12. lord? who answered, Because I know the evil that thou wilt do unto the children of Israel; Their strong holds thou wilt set on fire, their yong men thou wilt slay with the sword, and wilt dash their Children, and rip up their women with childe. O Sirs, the Principles of wicked men are cruel Principles, covetous Princi­ples, oppressing Principles, unjust, false, corrupt, and irreligious Principles; their Principles are (certainly) against God, against Christ, against Truth, against Holiness, against Justice, against Faithfulness, against all the good of publique Society.

[Page 14] And is it not lamentable to see such men bear rule? that the defence of the Gospel should be committed to him who is an enemy to the Gospel? that the seat of Justice should be put to him who is, and cannot but be unjust? That the protection of Truth and Holiness should rest in his hands, who (with all his soul) hates the one and the other? That the care of pub­lique good should be Leased out to him, who altogether con­sults his private gain? That the administration of Govern­ment should be given unto a lawless man? The Sword of Ju­stice to a mad man? The power of differencing of Causes to a fool? Common safety to one who is a common Plague? Were it not woful to have the raging Sea to rule the Ship? or the furious fire to govern an house? Every wicked man is the one and the other.

2. Secondly, consider their dispositions as in Authority, and Wicked Rulers sad­ly expressed in the Scri­ptures. you shall finde still more cause of mournfulness. The Scriptures compare wicked Rulers

1. Sometimes to the Bramble, Judg. 9. 14. There is no fruit from a bramble, nay not so much as leaves to make a shadow; nay, in stead of these, it is full of sharp pricks, which scratch, and tear, and wound, and pain us: No other thing is a wicked Ruler; take him at his best, he is but an Inutile pondus (a George on horseback) and take him in his proper disposition, he is (as the Prophet speaks) A pricking bryar, and a grieving thorn. A Eze. 28. 24. wicked Magistrate, this is the summe of him, He is a great mans Slave, a poor mans Curse, a good mans Foe, a wicked mans Friend, and all mens hurt.

2. Sometimes unto the Lyon and Bear: I confess that the Pro. 30. 30. Lyon (oft times) is the Emblem of Majesty, Strength and Courage; but under this notion a wicked Ruler is not intend­ed: You read in Scripture of the Devil, that he is called A roaring and devouring Lyon; to such a Lyon is a wicked Ruler 1 Pet. 5. 8. compared: As a roaring Lyon and a ranging Bear, so is a wic­ked Pro. 28. 15. Ruler over the poor people, saith Solomon. David speaks in one Psalm, That the Lyons roar out for their prey; and in Da­niel Psa. 104. you read, That the Lyons brake in pieces the bones of those accusers: The very like doth the Prophet Micah affirm of Dan. 6. 24. [Page 15] wicked Rulers, They pluck off the skin from my people, and their flesh from off their bones; They eat also the flesh of my Mic. 3. 2, 2. people, and flay their skin from off them, and break their bones, and chop them in pieces, &c. Is it not lamentable to have a peo­ple thus abused?

3. Sometimes unto Scorpions: The Prophet Ezekiel is said Ezek 2 6. to dwell among Scorpions; All wicked men are Scorpions, and especially wicked Rulers. There are four things which the Na­turalists do observe in Scorpions; 1. They are venemous Beasts, full of poyson. 2. They are mischievous Beasts, apt to harm: Pliny saith of them, That they are (Semper in ictu) al­ways Plinius, Eglinus. thrusting out their Stings. 3. They are troublesome Beasts, and therefore in those countreys where Scorpions a­bound, the Inhabitants dare not to lodge low, and are forced many times, Ocreatos dormire. 4. They are tormenting Beasts, they lick you, and wound you, and torment you; Their torment was as the torment of a Scorpion, when he strikes a man, Rev. 9. 5. Now all this are wicked Rulers, they are as he spake of Nero, Veneum terrae: The poyson of Adders is under their lips, they are full of mischief; David saith, That mischief is in their Psal. 36. 4. & 28. 3. & 140. 9. & 26. 10. heads, Psal. 36. 4. and in their hearts, Psal. 28. 3. and in their tongues, Psal. 140. 9. and in their hands, Psal. 26. 10. And be­sides all this, they are but a torment and vexation to a people, They have vexed the fatherless and widow, Ezek. 22. 7.

4. Sometimes unto Wolves, Ravening wolves (Her Princes Eze. 22. 27 Zeph. 3. 3. are like wolves ravening the prey) and evening wolves: (Her Judges are evening wolves) and what the disposition of these are, I need not discourse of amongst you.

3. Thirdly, survey a few of the actions of wicked Rulers and then judge whether they be not causes of woful mourning to a people: Their actions or works have been such as have overthrown Religion and Justice, and so consequently the Souls and Bodies of men, and what more can be said to express la­mentation and mourning?

1. Concerning Religion (in which bottom all our Souls are embarqued) were it not most amazingly sad, if a people should forsake the true God, and set up Idols, and Sacrifice to [Page 16] Devils, nay Sacrifice their Sons and Daughters to Devils, re­nounce the Son of God, the Truth of Christ, the Gospel of Salvation? O in what a lamentable condition are such a peo­ple! Yet wicked Rulers have done all this themselves, and have caused Flagitiosis­sima feceri facinora se­cuti morem Imperatoris sui. Salust in Iugurth. the people to do all this by their examples, by their per­swasions, by their commands, by their threats, by their power, as you may read (for some part of it) in the History of the Kings of Israel and Judah, and (for the other part of it) in Ecclesiastical Histories since Christ.

2. Concerning Justice (which is the Ark of a peoples safe­ty) how woful have the actions of wicked Rulers been against it? Justice is like that goodly spreading Tree, spoken of in Daniel, The leaves whereof were fair, and the fruit thereof Dan. 4. 12. much, and in it was meat for all, the beasts of the field had sha­dow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it; yet wicked Rulers are (in this respect onely) like him that cryed aloud, Hew down the Ver. 14. Tree, and cut off his branches, shake off his leaves, and scatter his fruit; let the beasts get away from under it, and the fowls from his branches. Whatsoever tends to the utter subversion of Justice, the same hath been done by wicked men when they bare rule: At your leisure peruse the Scripture, and that will report unto you

‘Their neglecting of Judgement: They judge not the fa­therless, neither doth the cause of the widow come unto them; Isa. 1. 23. They overpass the deeds of the wicked, and the right of the needy do they not judge.’ Ier. 5. 28.

‘And their perverting of Judgement: They afflict the just, they take a bribe, and they turn aside the poor in the gate from Amos 5. 7. 12. their right; They turn judgement into wormwood, and leave off righteousness in the Earth, saith the Prophet Amos: They ju­stifie the wicked for a reward, and take away the righteousness of the righteous from him, saith the Prophet Isaiah: And are Isa. 5. 23. not these the things which will make a land to mourn? Amos 8. 8.’

4. Lastly, consider the Consequences which befal a people for all these things: The times of Gods Judgement upon a people are mournful times, and times of wickedness make [Page 17] times of judgement, and the times of wicked Rulers do make the times most wicked, and therefore expose them to the greatest of Gods judgements. It were easie to shew unto you, That God hath, even for the wickedness of Rulers, 1. De­parted from a people, forsaken them, cast them off. 2. Hath removed all their outward blessings, the Corn, and Wine, and Wooll, and Flax, and Plenty, and Peace, and Honor. 3. Hath denyed them many blessings, denyed them the fruits of the Earth, the showers of Heaven, the seasons of Harvest, Help, Succor, Preservation, Deliverance. And 4. Hath inflicted up­on them the sorest of judgements, Plague, Famine, Sword, and hath rooted them out of their Land, and scattered them over all the quarters of the world.

And now I think you may safely subscribe unto the truth of this Assertion also, That wicked Rulers do make a peoples con­dition very lamentable and mournful; as on the contrary, Righteous Rulers do make their condition very happy and joy­ful. There remains nothing but the Application of all this to your selves and your present occasion, which I shall finish in three Uses: 1. The first shall be a word for you who come this day to choose a Magistrate or Ruler. 2. The second shall be a word unto him whose lot it may be to be chosen by you this day. 3. The third and last Use shall concern all of you, whe­ther Electors or Elected, Magistrates or People, and the Lord direct what I have to say unto all your hearts.

First, For you who are (this day) to choose a Magistrate, Ʋse. I do humbly present unto your wisdoms three Advices: Three Ad­vices to those who are to choose a Magistrate. Alvares.

1. Be very serious: One said, That it was as hard a task to obey well, as to command well; and I think it is (almost) an equal weight of difficulty to choose a good Magistrate, as it is to be a good Magistrate. Alvares reports of the Aethiopians, That they placed many empty Chairs about the Judge's Seat, supposing that the gods came down and sate with him; This was but a fiction, and yet it served to work an awful care in Judges to sentence righteously: Nevertheless, this is a Truth, That God himself looks upon every one of you in this work, & considers what you intend or act. Magistracy is his Ordinance, [Page 18] as wel as Ministery, his Image of Authority shines in that, as his Image of Grace appears in this; & his Honor is as much intere­sted in the former, as your Salvation is concerned in the latter.

There are six Arguments which unto me seem sufficient to Six mo­tives to be serious. perswade you to be very serious in your work of choyce:

1. The Office is high: There is nothing (no, though never so small) wherein the Name, or the Image, or the Work, or the Honor of God are involved, but hath Majesty in it, and challengeth reverential seriousness from us: And all these do center in Magistrates; for Magistrates 1. Do bear the Name of God, God himself doth call them Gods, Psal. 82. 6. 2. They do bear the Image of God: Dominion is a part of Gods Image, Gen. 1. 26. on it are engraven the large Characters of his Greatness, of his Goodness, of his Wisdom, of his Mercy, of his Justice. 3. They are in the place of God, they are his Deputies or Vicegerents here on Earth. 4. They bear the Sword for God, their Office is from him, and their work is to be for him, Rom. 13. 1, 4. 5. They are entrusted with the Ho­nor of God, even with as much of it as both the Tables of the Law of God do contain, of both which they are Custodes. Should you not be serious in that which hath (in and about it) so much of what is Sacred and Divine?

2. The Trust is great; and according to the nature of a Trust, should be the proportion of every wise mans care. Whatsoever is dear to God, and valuable with you, the Magi­strate is (in some degree or other) trusted with; The Magistrate is a Pilot, and this City is a Ship: Are you not careful unto what Pilot you commit the Ship? especially a Ship so richly la­den? and more especially in times of Storms and Tempests? The Magistrate is a Commander, this City is a Castle: Are you not careful into whose Custody you render the Castle? espe­cially a Castle of so great a strength, and in times of such dan­ger, wherein many have betrayed their Trust? A Magistrate is (as you have heard) A Shepherd, and this City is as a flock of sheep: Are you not careful unto whose watchfulness you leave the sheep? especially should you not (at this time) be so much the more careful, when so many Wolves do abound, and (per­haps) [Page 19] run up and down amongst the sheep? A Magistrate is a Nurse, the City is the Childe: Are we not serious unto whose Arms and Breasts we lend and recommend our dearest Chil­dren? Religion is a Jewel, Justice is a Jewel, Trading, Safety, Prosperity are Jewels; will you not be advised in whose hands you deposite such precious Jewels?

3. The Employment is difficult: We look upon Authority as a great Dignity; and so it is; (every Magistrate is a Star of the greater Magnitude) but withal remember, That the Magistrate hath as well the Chain about his shoulders, and the Sword in his hand, as the goodly Collar of Essees, and his pompous Robes: The Chain of many Duties, which he is bound to act, and the Sword of Justice, which he is bound rightly to wield: As the wheels in Ezekiel were full of Eyes, so a Magistrates Calling is full of Cares and Services. There are two Callings which are the highest in the world, and also the heaviest in the world; 1. The Ministers calling, (Who is sufficient for these things, said Paul.) 2 Cor. 2. 16. Exod. 4. 13. 2. The Magistrates Calling (O my Lord, send I pray thee by the hand of him whom thou wilt send, said Moses.) Trajan said of his Imperial Crown, That he who knew the cares of it, would not stoop to take it up: And Demosthenes professed, That if there were two ways before him, the one leading to Govern­ment, and the other to Death, he would rather choose that which did lead to Death.

You read of Paul, that he complained, All the care of the Churches were upon him: O then, what a burthen must lie upon that man, upon whom must fall all the care of this great and mighty City! It is a great care to look to one Parish, It is a great care to look to one Family, It is a great care but to look to one Soul, What is it then to have the care of so many millions of men lying upon one shoulder? To take care that so many mili­ons lie down in safety, Trade in safety, walk in safety, and live in peace? To take care that God be wronged by none of these, That his day be prophaned by none of these, That not one of them be wronged, That not one of them do wrong, but he shall suffer according to the wrong which he hath done? Hath every man shoulders sufficient and proportionable to bear so vast a burthen? Therefore be serious.

[Page 20] 4. The Mistake is dangerous, Error Personae is as dangerous in Magistracy, as it is in Marriage, much more dangerous then Error Fortunae: All the danger lies in Error Personae; for of all men, wicked men are the worst; and of all wicked men, wicked Rulers are the worst: The Leprosie in the head was the worst of all Leprosies; Poyson in the Fountain is most influ­entially dangerous: A Canker in the Root of the Tree, is perni­cious to all the Tree; If the eye be blinde, the whole body is full of darkness, saith our Savior. The Devils are the worst of all Crea­tures, for they are Principalities, and Powers, and Rulers of dark­nes, Eph 6. 12. and are wickednes in High places: Wickedness is bad enough at the lowest; but it is intolerable when raised or high with po­wer. A wicked Ruler is a fiery Arrow, shot out of the wrath of God amongst a people: Do you not by all this discern what the danger of your mistake may be? And yet men are sub­ject to this dangerous mistake, even Samuel was subject unto it; Surely (said he) the Lords anointed is before him: But the Lord said, Look not on his countenance, or on the height of his sta­ture, 1 Sam. 16. 6, 7. &c. yea, and (sometimes) they who would be chosen, do trap and beguile us into this Error by goodly pretences, as Absolom did, 2 Sam. 15. 4. and by courteous and fair carriages, as Galba did, of whom Tacitus writes, Omnium consensu capax imperii nisi Imperâsset.

5. Your Opportunity is honorable: There is no new Ma­gistrate to be chosen by you for this City, but God at such a time presents unto you four great advantages: 1. One is, To make Christ very glorious. 2. A second is, To make Religion very prosperous. 3. A third is, To make this City very happy. 4. A fourth is, To make the whole Kingdom (upon which this place hath such an exemplary influence) very safe.

Beloved, you have in your hands, This one day, All the next years Mercies, and Blessings, All your own Comforts, and, All your Brethrens Comforts: A good choyce is a full years Blessing. And verily, as such an opportunity is preci­ous, so the honor which God puts upon you in that oppor­tunity is very glorious; for as Magistrates are Gods in respect of Office, so are you (who come to choose) you are also Gods [Page 21] in respect of the fruit of your Choyce, for according as your Choyce is, you make day or night, light or darkness, good or evil, joy or sorrow unto the people, which works God owns for his works in Scripture.

6. Lastly, The very individual action is weighty: For it is E­lection, and Election is a weighty action; it is an action which naturally calls for, and depends upon Judgement, Counsel, Deliberation. There are some Magistrates by Succession, whom people receive, but choose not; and there are some Ma­gistrates by Nomination, who are chosen for us, but not by us; and there are some Magistrates by Election, who are (if I may so allude) our own Creatures and Workmanship: And we, we are the more entituled unto their good or evil carriages, by how much the more they are formed up into their place of Au­thority by our own wills, not meerly consenting, but distin­guishingly choosing and raising of them; so that if they be good, the first fruits of the comforts are your portion; and if they be bad, the bitter water of Curse is likely to be your draught first: O therefore how serious should you be in this work! you should use the Touchstone and the Ballance, Try men, and Weigh men. Election (they say) is onely Paucorum, and Bo­norum, and Optimorum; Well, since the Office is high, the Trust great, the Administration difficult, the Error dange­rous, the Opportunity honorable, and the Action weighty, here are Reasons enough why you should be serious.

2. My second Advice unto you is, That in this work you be Religious: When you are to choose a Magistrate, choose him first by the Book, and then upon your Knees, and last of all by the Vote.

1. By the Book, Da Magistrum, said Cyprian; or as one writes of Boleslaus (King of Poland) who still carried about him his Fa­thers Picture, and when he was to do any great work, he would look on the Picture, and Pray, That he might do nothing unworthy of such a Fathers Name. The Scriptures are the Picture of Gods will (there his will is drawn out to the life) be­fore you choose a Magistrate, look there, and read there, what maner of Person God commends as fittest for Rule; and whom [Page 22] God doth choose, do you choose; and whom God rejects, do you reject: as the Tirshatha did put them by from the Priest­hood, Neh. 7. 64. whose Register could not be found in the Genea­logie.

2. Upon your Knees: For a good Magistrate, as he is for God, so he is from God; Every blessing comes from the Fa­ther of Blessings: Our Miseries begin below, on Earth, but our Mercies and Comforts spring from above, in Heaven; there is not the least Mercy but is above our Deserts, and worth a Prayer. Publique Officers may prove the more woful, because private people are less Prayerful. The Israelites desired a King, but they did not desire a good King, and they sped according­ly: Moses his Prayer should in this case be our Pattern, Let the Lord, the God of the Spirits of all flesh, set a man over the Con­gregation: Num. 27. 16. I know no reason why there should not be as so­lemn Fasting and Praying before the choyce of a Magistrate, as (anciently) there have been before the choyce of a Mi­nister.

3. Be concientiously Resolute: Choose no man but him whom (in your Consciences well enlightened) you believe fit­test for so great a Place and Charge.

Do not lay aside a person for any private grudge; look on no man as your Enemy, but as Adrian said of one ('twixt whom and himself there had been a personal quarrel) when he came into his Authority, Evasisti; so let every one of you say of any one with whom you have had any private differences, Evasisti, I must not think of my Enemy this day.

Nor yet lay hold on any Person for any private interest: As you must not remember who hath been your Enemy so you must forget who hath been or may be your Friend: There is this difference 'twixt Bowling and Shooting, in Bowling we consider the Byas, but in Shooting we fix our eye onely upon the Mark: In this business of choyce you should not consider, how good a Friend, but how good a Magistrate; Not what prefer­ment may come to you, but what Emolument may come to the City; Not how able the person is to head a Design, but how fit he is to rule so great a people: And therefore, as he said of a [Page 23] Judge, (before whom a great cause Cause came) Dare now to be just; the like I say unto all you, who come to choose a pub­lique Officer this day, Dare now to be conscientious.

Know you a person to be a a Scoffer at the Word of God, an Hater of Godliness, an Enemy to Godly Persons, Pro­phane, Loose and Irreligious in his walking? dare to reject him from being your Governor, who rejects God from being his Governor.

Know you a man to have been unfaithful to the Kingdom, unjust in Inferior Trusts, cruel in his Dealings, turbulent in his Spirit, Revengeful in his Disposition, imperious in his Place, who will take no wrong, and do no right, Dare to hinder him this day from rule. Is he fit to be a Shepherd who plays the Wolf? or to be a Father, who tears and rents like a Lyon? Is he fit to sit on the Bench and Judge, who deserves to stand at the Bar and to be judged?

Know you a man who prefers his private Interest before the publique good, who consults his own ease and safety be­fore the welfare of Religion and Justice, who like wax may Of every one of these it may be safely said, what Solo­mon Jarchi fancies Moses to have said to him who at the election of the seven­ty, drew that black which was called H [...]e­l [...]k, Non [...]pit T [...] Deus. be tempered to receive any impression from a friend, who may be bought and sold by a Bribe, turned any way by hopes or fears, who looks on this Office, as Demetrius did upon Diana, for gain, who is of that Emperors minde, when a poor wo­man delivered him a Petition, he answered, Non esset otium: assuredly her reply is a good caution for you, Noli ergò Impe­rare: this is the man who will be a plague and curse to you.

But on the contrary, If upon mature observation and expe­rience, you finde a person (as I trust many there are in this So­ciety) who is religious with Joshua, zealous with Josiah, just with Samuel, meek, and composing of differences amongst Brethren with Moses, wise with Solomon, fearing God with Job, seeking the welfare of his people with Mordecai, loving of the excellent, and frowning on the wicked with David, un­moveable in the ways of Righteousness with Paul, above fears with Nehemiah, against Bribes with Elisha, whose honor lies in Gods honor, and his happiness is abundantly made up in your common welfare and blessing; resolve on him, this is [Page 24] the man, this is the Righteous man, who being in Authority, will give occasion of joy unto all the people: The Lord direct you to light on such a one this day, and this is all which I have to say unto you.

I have in the next place a word to say unto him, whosoever Ʋse 2 he may be, on whom the lot may fall to be (this day) chosen chief Magistrate for this City.

Sir, As your choyce, so your work is likely to be in a trou­blesome time; you well know how divided, how broken, how shivered our publique condition is; and when the Ship is in bro­ken Seas, the danger is the greater, and the Pilot hath reason to be the more careful and circumspect: Assuredly, your Piety, your Sincerity, your Fidelity, your Wisdom, your Meekness, your Zeal, all the Abilities which you can possibly ascend unto, will meet with occasions sufficient for their tryal and improvement.

But, Sir, though it be some part of your unhappiness, to ap­pear upon the Stage in divided and distempered times, yet it will be the more for your honor, if you can with your singu­lar wisdom, and expedient meekness, calm our seas, quench our fires, steal into joynt our broken bones, binde all of us up into an Unity and Love, who are started asunder so much through our own frailties, and (I fear) the more through other mens subtilties. It was the work of Jesus Christ to harmonize God and man, and it will be your praise as well as duty, to close up Christians and Brethren; But I shall spare further dis­course for this. One reports of Hippocrates, That he gave an Oath unto his Schollars to look well to his children: An Oath is beyond me to impose on you, nevertheless, I would (with all humble and dutiful respect) commend (and that from God) unto your choyest care, two Children, and both of them be­long to God; the mentioning of their Relation, hath raised in you already both a Reverence and a Resolution: But what are these two Children? Sir, As you have but two farthings to commend unto God (Bernard calls the one of them your Soul, and the other of them your Body) so God puts the care but of two of his Children unto you, to Nurse them for one year; the one is Religion, and the other is Justice: If you be [Page 25] pleased to look well to them, you may be confident that God will look well to you: These are the two Legs upon which the Political Body stands, nay they are the two Pillars which hold up Heaven and Earth: These are Solomons Jachin and Boaz; These are (in their peculiar Services) that Moses and Aaron who brought the people of Israel out of Bondage: God commends and chargeth the care of these two (Religion and Justice) upon you.

Some of the Jews (as I finde it in one whom I have perused) do relate concerning the six Steps by which Solomon ascended unto his Throne, That upon every Step in his Ascent, one cry­ed aloud unto him to Remember some special thing appertain­ing unto him in his Place: When he advanced his feet upon

• 1. The first Step He cryed [Lo titeh mishpat] Judicium né inclinato, Wrest not Judgement.
• 2. The second Step He cryed [Lo tikir panim] personam né respicito, Accept no person in Judgement.
• 3. The third Step He cryed [Lo tikahh shohher] munus né recipito, Take no Bribes.
• 4. The fourth Step He cryed [Lo tittang lech asherah] Nón plantabis lucum, Thou shalt not plant a Grove.
• 5. The fifth Step He cryed [Lo takim lech matzebah] Noli erigere statuam, Set not up a Pillar.
• 6. The sixth Step He cryed [Lo tikbahh shor] Né mactato Bovem, Kill not an Ox [...]i.) Sacrifice not to Idols.

The meaning of all this was, That Solomon (and so every Ruler) ought to have an exact care of Justice and Religion; the which if you shall faithfully perform, you shall reap the comforts of both in your own Conscience, and see the fruits of both in the prosperity and safety of this great people commit­ted by God and man unto you.

[Page 26] There is one word more which I have to say, and it con­cerns Ʋse 3 us all: Since Righteousness doth so much conduce to pub­lique comfort, and Wickedness doth so much contribute to common misery; Therefore let us all labor,

1. To be Righteous: As Moses wished, That all the Lords people were Prophets; so do I wish, that all the people of this City were righteous, that the City may be called (as Isaiah Isa. 1. 26. speaks) The City of Righteousness, and then it should have that Name which that City in Ezekiel had, the Name of the City Ezek. 48. 33. was, The Lord is there; and if the Lord be there, all blessing and comfort shall be there.

2. To love, regard and countenanee Righteous Persons: Your glory and strength is in those, as your reproach and mise­ry is in the wicked: Is it not better to see a City like an Or­chard, set with excellent Trees and Plants, then to see it like a Wilderness, overrun with noysom and hurtful Beasts? The Righteous are the excellent on earth, so said David the father; The Righteous is more excellent then his Neighbor, so said So­lomon his son: All men are the better for Righteous men; the better for their Graces, for their Prayers, for their Services: Laban fared the better for Righteous Jacob, and Egypt the bet­ter for Righteous Joseph: You may truly say of Righteous persons, as he of the Prophet, The chariot of Israel, and the horsemen thereof.

3. To abound in all the fruits of Righteousness, but especially in Love and Unity, in Love and Peace amongst your selves, which are the glory of Righteousness, and your own common Safety and Preservation: Jerusalem (saith David) is builded as Psal. 122. 3 a City that is compact together; you of this City call your selves, Brethren, Brethren of such and such Companies; Now saith David, How good and how pleasant is it for brethren to dwell to­gether Psal. 133. 1 in Ʋnity: Some things are neither good nor pleasant (as the Torments in Hell) some things are pleasant, but not good, (as the Delights of Sin) some things are good, but not pleasant, (as the mortifying of Sin) but Unity amongst Bre­thren is both good and pleasant.

Solomon (in the Canticles) sets out his stately Chariot with [Page 27] much magnificence: The pillars thereof were made of silver, and the bottom thereof of gold, and the covering thereof it was of purple: But then he addes that which was the accent of Cant. 3. 10. all, The midst thereof was paved with Love: All our excellen­cies appear with a greater excellency by the flames of Love and Unity: Our Savior (who was Amor mundi & desiderium mun­di) tells us three things of this Love; one, That it was the sum of the Law, Thou shalt love the Lord thy God, and, Thou shalt love thy neighbor. A second, That it was the substance of the Gospel, A new Commandment give I unto you, that ye love one another. A third, That it was the character of all his Righ­teous Servants and Disciples, By this shall all men know that you are my Disciples, if ye love one another.

John Gerson (in an Oration of his to the King of France) assures us, That all the sorts of mans life consist in Love and Unity: There is our Vita personalis, and that consists in the Unity of Soul and Body; There is our Vita Spiri­tualis, and that consists in the Conjunction or Union of God with the Soul; And there is our Vita Civilis, and that consists in the Unity of men one with another: Our Souls are saved by Love, and our Safeties are preserved by Unity. I will but tell you a fancy which the same Author mentions, of a dispute be­twixt Mars and Pallas, which of them should have the honor to give the Name to the City of Athens, at length it was re­solved, That he should give the Name, who could finde out that which might be of most good and benefit for that City; Hereupon Mars gives a stately Horse, which signified Wars, Divisions, Tumults; but Pallas gave an Olive-Branch, the em­blem of Peace, Love and Unity; the City of Athens presently chose Pallas to be their Guardian, rightly apprehending, That Love, Unity and Peace, conduced most to their Prosperity and Safety: you may with ease make the application to your selves.

And now what can I say more unto you? you have heard where joy doth lie and misery, your comfort or your sorrow, in Righteousness or in Wickedness: If you choose to be Righ­teous, and to live Righteously, God will delight to be with you and bless you; And how will he bless you? He will bless [Page 28] you with Peace, which is the effect of Righteousness, Isa. 32. 17. He will bless you with Prosperity, which is the shower poured down upon the head of the Righteous, Prov. 10. 6. He will bless you with Safety, which is the wall of Salvation for the Righteous, Isa. 26. 1, 2. He will at length bless you with that glorious, per­fect, everlasting happiness, which the Apostle calls, The Crown of Righteousness, 2 Tim. 4. 8. Unto which the God of Righte­ousness bring us all for his sake, who is, The Lord our Righteous­ness. Jer. 23. 6.