The best and the worst magistrate: or, The people's happiness and unhappiness, laid open in a sermon preached at the late election of the Lord Major for the famous City of London, Sept. 29. 1648. / By Obadiah Sedgwick B. in D. and minister at Covent-Garden.
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,
YOu Are met this day (Right Honourable, Right Worshipful, and beloved) about a very solemn work, The choice of a Magistrate, of a chief Magistrate for a city,
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.
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.
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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 very good; and, those that were bad, were very bad;
one is, A good christ: The second is, A good Conscience: And the third is, A good Magistrate. For Magistrates Are like the prophets figs, Those that were good, were very good; and, those that were bad, were very bad;
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In these words you may behold (as in a glass) two different 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;
In these words you may behold (as in a glass) two different faces of people: 1. The face of joy and gladness (The people rejoice.) 2. The face of sadness and grief (The people mourn.) And both these Are presented with their different Causes;
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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.
yet circumstantially considered as in the hands of good or evil men, and is by them differently managed, it does now produce different effects or passion in a people.
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and (in particular) do owe themselves to the goodness or wickedness of Magistrates, as a mans health or sickness do owe themselves to the change of Air,
and (in particular) do owe themselves to the Goodness or wickedness of Magistrates, as a men health or sickness do owe themselves to the change of Air,
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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 Ruler or Magistrate. 2. That much of a Peoples misery and sorrow lies in a wicked or unrighteous Ruler.
All that I intend shall have Referente unto your present occasion, and I will present the sum of it in these two Propositions: 1. That much of a Peoples joy and happiness lies in a righteous Ruler or Magistrate. 2. That much of a Peoples misery and sorrow lies in a wicked or unrighteous Ruler.
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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, how great blessings have they been? Abraham, God saith of him, I know him, that he will command his children and houshold after him, and they shall keep the way of the Lord;
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 public good were they to the Places and Provinces over which they were Set? And for Masters of Families that have been righteous, how great blessings have they been? Abraham, God Says of him, I know him, that he will command his children and household After him, and they shall keep the Way of the Lord;
What a 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.
What a 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 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.
Again, I desire you to Remember, That there is a twofold 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 men heart and life to the revealed will of God.
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,
It is a great blessing in a Commonwealth, To enjoy our possessions, to possess our labors, to go out with safety, to come home with peace, to be kept from wrong,
If you please to cast an eye upon Jothams Parable (in Judg. 9. ver. 9. to 14.) you may finde good Magistrates or Rulers compared To the Olivetree, to the Fig-tree, and to the Vine-tree:
If you please to cast an eye upon Jothams Parable (in Judges 9. ver. 9. to 14.) you may find good Magistrates or Rulers compared To the Olive tree, to the Fig tree, and to the Vine-tree:
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
Secondly, By the Titles (in Scripture) ascribed unto religious or righteous Rulers, which also show them to be a blessing and Comfort unto the people. They Are called
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1. Shields: The shields of the earth belong to God, saith David; those whom he calls Shields, are the very same whom he calls Princes, or Rulers: A shield is to cover the body,
1. Shields: The shields of the earth belong to God, Says David; those whom he calls Shields, Are the very same whom he calls Princes, or Rulers: A shield is to cover the body,
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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:
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:
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He shall deliver the poor and needy, and him that hath no helper, Psal. 72. 12. A righteous Magistrate is the poor mans Harbor, the innocent mans Succor, and the unjust mans Terror.
He shall deliver the poor and needy, and him that hath no helper, Psalm 72. 12. A righteous Magistrate is the poor men Harbour, the innocent men Succour, and the unjust men Terror.
2. Shepherds; so the principal men are stiled, Micah 5. 5. Now a shepherd Watches his flock, Rescues his sheep, Guides them, Feeds them, Gently leads them,
2. Shepherd's; so the principal men Are styled, micah 5. 5. Now a shepherd Watches his flock, Rescues his sheep, Guides them, Feeds them, Gently leads them,
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.
Of what benefit the Head is to the Natural Body, of the same is a righteous Magistrate to a Political Body, studying, Foreseeing, forecasting, counseling, ordering all for their good.
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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 ships: The Contingencies in this world are a Sea, The people who are exposed unto them are the Ship,
4. Pilets: I think the Prophet hath an aim At this, in Ezekiel 27. 29. All the Pilots of the Sea shall come down from their ships: The Contingencies in this world Are a Sea, The people who Are exposed unto them Are the Ship,
5. Physicians: He who is called A Ruler, Isa. 3. 6. is called An Healer, Isa. 3. 7. A good Magistrate is a good Physician: One reports, That anciently Emperors Palaces were sick mens Hospitals:
5. Physicians: He who is called A Ruler, Isaiah 3. 6. is called an Healer, Isaiah 3. 7. A good Magistrate is a good physician: One reports, That anciently Emperor's Palaces were sick men's Hospitals:
And besides this, he hath admirable Cordials, Restoratives, Preservatives in his Favors, Rewards, Encouragements to hearten and strengthen honest persons.
And beside this, he hath admirable Cordials, Restoratives, Preservatives in his Favors, Rewards, Encouragements to hearten and strengthen honest Persons.
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What need I to adde any more of their Titles? They are also called Builders, Repairers, Fathers, Nursing fathers, nay 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,
What need I to add any more of their Titles? They Are also called Builders, Repairers, Father's, Nursing Father's, nay Saviors, nay God's: 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 Saviour is to oppressed Captives, of what good and blessing God is to the world, of the same (in a proportion,
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:
I cannot yet fallen 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:
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Either Comprehensively, as it contains in it the whole Worship and Service of God (The fear of God is an abridgement of all Religion:) Thus the righteous persons are the onely persons who fear God;
Either Comprehensively, as it contains in it the Whole Worship and Service of God (The Fear of God is an abridgement of all Religion:) Thus the righteous Persons Are the only Persons who Fear God;
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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 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.
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This preserves in him Conscientiousness, Uprightness, Faithfulness, Care, Diligence, Impartiality; This keeps him from Negligence, from Oppression, from all Injustice;
This preserves in him Conscientiousness, Uprightness, Faithfulness, Care, Diligence, Impartiality; This keeps him from Negligence, from Oppression, from all Injustice;
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and therefore Solomon when he was to enter upon his Government, prayed, Lord, give thy servant an understanding heart, to judge thy people, that I may discern betwixt good and bad:
and Therefore Solomon when he was to enter upon his Government, prayed, Lord, give thy servant 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 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:
for who is able (he means without this) to judge this thy so great a people? beloved, there Are such Multitudes of businesses, such variety of Causes, such diversity of 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:
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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,
Either in Relation to the Soul and Spiritual estate, as it appears in the minding of the best part, in the Eyeing of the chiefest good, in pitching upon the Choicest 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.
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.
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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:
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:
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Daniel and the three Children were righteous men, and in all matters of wisdom and understanding, they were ten times better then all the Magicians and Astrologers:
daniel and the three Children were righteous men, and in all matters of Wisdom and understanding, they were ten times better then all the Magicians and Astrologers:
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How wisely did Moses allay the distaste which some had taken against Eldad and Medad? How wisely did Gideon smooth off the fierceness of the men of Ephraim? Is not the gleanings of the grapes of Ephraim better then the vintage of Abiezar? How wisely did Solomon decide the dispute about the living and the dead childe?
How wisely did Moses allay the distaste which Some had taken against Eldad and Medad? How wisely did gideon smooth off the fierceness of the men of Ephraim? Is not the gleanings of the grapes of Ephraim better then the vintage of Abiezer? How wisely did Solomon decide the dispute about the living and the dead child?
Reade that place concerning Abrahams posterity, They shall keep the way of the Lord, to do justice and judgement, that the Lord may bring upon Abraham that which he hath spoken of him:
Reade that place Concerning Abrahams posterity, They shall keep the Way of the Lord, to do Justice and judgement, that the Lord may bring upon Abraham that which he hath spoken of him:
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.
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 blind mine eyes therewith? spoke righteous Samuel.
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The throne is upheld by mercy, saith Solomon; and no persons are more merciful then righteous persons, they are begotten by the Father of Mercies, and are Children of Mercy:
The throne is upheld by mercy, Says Solomon; and no Persons Are more merciful then righteous Persons, they Are begotten by the Father of mercies, and Are Children of Mercy:
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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.
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.
Magistrates (you have herd) Are called God's, and why should God's Fear the faces of men? If men will Dare to smite with the fist of violence (Isaiah 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 lion and of the Bear, 1 Sam. 17. 35.
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:
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:
Peace be within thy walls, and prosperity within thy pallaces, and I will seek thy good, said David for Jerusalem: They must be like Mordecai, who did seek the good of his people, Non suum, sed suorum.
Peace be within thy walls, and Prosperity within thy palaces, and I will seek thy good, said David for Jerusalem: They must be like Mordecai, who did seek the good of his people, Non suum, sed suorum.
and therefore is the Sword of Justice put into their hands, To be a terror to evil works and evil doers: And questionless all those acts and services do exceedingly contribute towards the good and joy of people.
and Therefore is the Sword of justice put into their hands, To be a terror to evil works and evil doers: And questionless all those acts and services do exceedingly contribute towards the good and joy of people.
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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:
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:
Of this you may be confident, That the Gospel never spread more, that Godliness never ripened more, that Wealth never thrive more, that Tranquility never setled more, that Safety never compassed a Nation more,
Of this you may be confident, That the Gospel never spread more, that Godliness never ripened more, that Wealth never thrive more, that Tranquillity never settled more, that Safety never compassed a nation more,
When Saul bare rule, what a mournful time was it with David (he is forced to fly from place to place) and with the Priests of the Lord? of whom he caused to be slain in one day Fourscore and five persons;
When Saul bore Rule, what a mournful time was it with David (he is forced to fly from place to place) and with the Priests of the Lord? of whom he caused to be slave in one day Fourscore and five Persons;
When Ahab and Jezebel bare rule, what a mournful time was it? many of the Prophets were slain, others hid themselves in Caves, Elijah flyes for his life,
When Ahab and Jezebel bore Rule, what a mournful time was it? many of the prophets were slave, Others hid themselves in Caves, Elijah flies for his life,
When Haman bare rule, what a mourning did his wicked design occasion? The City Shushan was perplexed, and in every Province there was great mourning among the Jews,
When Haman bore Rule, what a mourning did his wicked Design occasion? The city Susa was perplexed, and in every Province there was great mourning among the jews,
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;
When Herod bore 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;
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When Hazael came to the Prophet Elisha, Elisha wept, and Hazael said, Why weepeth my lord? who answered, Because I know the evil that thou wilt do unto the children of Israel;
When hazael Come to the Prophet Elisha, Elisha wept, and hazael said, Why weeps my lord? who answered, Because I know the evil that thou wilt do unto the children of Israel;
O Sirs, the Principles of wicked men are cruel Principles, covetous Principles, oppressing Principles, unjust, false, corrupt, and irreligious Principles;
Oh 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.
their Principles Are (Certainly) against God, against christ, against Truth, against Holiness, against justice, against Faithfulness, against all the good of public Society.
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 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.
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 public 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 woeful 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.
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.
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 briar, and a grieving thorn.
As a roaring Lyon and a ranging Bear, so is a wicked Ruler over the poor people, saith Solomon. David speaks in one Psalm, That the Lyons roar out for their prey;
As a roaring lion and a ranging Bear, so is a wicked Ruler over the poor people, Says Solomon. David speaks in one Psalm, That the Lyons roar out for their prey;
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 Therefore in those Countries' 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,
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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;
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 spoke of Nero, Veneum terrae: The poison of Adders is under their lips, they Are full of mischief;
David saith, That mischief is in their 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 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.
David Says, That mischief is in their Heads, Psalm 36. 4. and in their hearts, Psalm 28. 3. and in their tongues, Psalm 140. 9. and in their hands, Psalm 26. 10. And beside all this, they Are but a torment and vexation to a people, They have vexed the fatherless and widow, Ezekiel 22. 7. 4. Sometime unto Wolves, Ravening wolves (Her Princes 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 among you.
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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!
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 the people to do all this by their examples, by their perswasions, by their commands, by their threats, by their power,
Yet wicked Rulers have done all this themselves, and have caused the people to do all this by their Examples, by their persuasions, by their commands, by their Treats, by their power,
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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.
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,
2. Concerning justice (which is the Ark of a peoples safety) how woeful 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,
yet wicked Rulers are (in this respect onely) like him that cryed aloud, Hew down the Tree, and cut off his branches, shake off his leaves, and scatter his fruit;
yet wicked Rulers Are (in this respect only) like him that cried aloud, Hew down the Tree, and Cut off his branches, shake off his leaves, and scatter his fruit;
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and take away the righteousness of the righteous from him, saith the Prophet Isaiah: And are 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:
and take away the righteousness of the righteous from him, Says the Prophet Isaiah: And Are not these the things which will make a land to mourn? Amos 8. 8. 4. Lastly, Consider the Consequences which befall a people for all these things:
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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,
It were easy to show 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 Wine, and Wool, and Flax, and Plenty, and Peace, and Honour. 3. Hath denied them many blessings, denied them the fruits of the Earth, the showers of Heaven, the seasons of Harvest, Help, Succour, Preservation, Deliverance.
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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;
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;
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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,
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,
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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,
Dominion is a part of God's 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,
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?
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?
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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 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:
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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:
and in times of such danger, wherein many have betrayed their Trust? A Magistrate is (as you have herd) A Shepherd, and this city is as a flock of sheep:
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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;
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;
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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 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,
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1. The Ministers calling, (Who is sufficient for these things, said Paul.) 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:
1. The Ministers calling, (Who is sufficient for these things, said Paul.) 2. The Magistrates Calling (Oh 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:
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,
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,
and live in peace? To take care that God be wronged by none of these, That his day be Profaned by none of these, That not one of them be wronged, That not one of them do wrong,
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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.
but he shall suffer according to the wrong which he hath done? Hath every man shoulders sufficient and proportionable to bear so vast a burden? Therefore be serious.
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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;
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;
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.
as Absalom did, 2 Sam. 15. 4. and by courteous and fair carriages, as Galba did, of whom Tacitus writes, Omnium consensu capax imperii nisi Imperâsset.
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.
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.
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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.
for according as your Choice 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.
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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;
it is an actium which naturally calls for, and depends upon Judgement, Counsel, Deliberation. There Are Some Magistrates by Succession, whom people receive, but choose not;
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,
And we, we Are the more entitled 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 merely consenting,
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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,
Election (they say) is only Paucorum, and Bonorum, and Optimorum; Well, since the Office is high, the Trust great, the Administration difficult, the Error dangerous, the Opportunity honourable,
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.
there is not the least Mercy but is above our Deserts, and worth a Prayer. Public Officers may prove the more woeful, Because private people Are less Prayerful.
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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.
look on no man as your Enemy, but as Adrian said of one (betwixt whom and himself there had been a personal quarrel) when he Come 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.
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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,
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 betwixt Bowling and Shooting, in Bowling we Consider the Bias,
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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.
an Enemy to Godly Persons, Profane, Lose 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,
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,
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?
Is he fit to be a Shepherd who plays the Wolf? or to be a Father, who tears and rends like a lion? Is he fit to fit 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 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,
Know you a man who prefers his private Interest before the public good, who consults his own ease and safety before the welfare of Religion and justice, who like wax may be tempered to receive any impression from a friend, who may be bought and sold by a Bribe, turned any Way by hope's or fears, who looks on this Office,
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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.
as Demetrius did upon Diana, for gain, who is of that Emperor's mind, 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,
But on the contrary, If upon mature observation and experience, you find 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 composing of differences among Brothers 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 frowning on the wicked with David, Unmovable in the ways of Righteousness with Paul, above fears with Nehemiah, against Bribes with Elisha, whose honour lies in God's honour,
I have in the next place a word to say unto him, whosoever he may be, on whom the lot may fall to be (this day) chosen chief Magistrate for this City.
I have in the next place a word to say unto him, whosoever he may be, on whom the lot may fallen 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;
Sir, As your choice, so your work is likely to be in a troublesome time; you well know how divided, how broken, how shivered our public condition is;
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.
Assuredly, your Piety, your Sincerity, your Fidis, your Wisdom, your Meekness, your Zeal, all the Abilities which you can possibly ascend unto, will meet with occasions sufficient for their trial and improvement.
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 expedient meekness, Cam our Seas, quench our fires, steal into joint our broken bones, bind all of us up into an Unity and Love, who Are started asunder so much through our own frailties,
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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,
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,
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:
some of the jews (as I find 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 cried aloud unto him to remember Some special thing appertaining unto him in his Place:
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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.
When he advanced his feet upon 1. The First Step He cried [ Lo titeh Mishpat ] Judicium né inclinato, Wrest not Judgement. 2. The second Step He cried [ Lo tikir panim ] Personam né respicito, Accept no person in Judgement. 3. The third Step He cried [ Lo tikahh shohher ] munus né recipito, Take no Bribes. 4. The fourth Step He cried [ Lo tittang lech asherah ] Nón plantabis lucum, Thou shalt not plant a Grove. 5. The fifth Step He cried [ Lo takim lech matzebah ] Noli erigere statuam, Set not up a Pillar. 6. The sixth Step He cried [ Lo tikbahh shor ] Né mactato Bovem, Kill not an Ox •i.) Sacrifice not to Idols.
so do I wish, that all the people of this City were righteous, that the City may be called (as Isaiah speaks) The City of Righteousness, and then it should have that Name which that City in Ezekiel had, the Name of the City was, The Lord is there; and if the Lord be there, all blessing and comfort shall be there.
so do I wish, that all the people of this city were righteous, that the city may be called (as Isaiah speaks) The city of Righteousness, and then it should have that Name which that city in Ezekielem had, the Name of the city was, The Lord is there; and if the Lord be there, all blessing and Comfort shall be there.
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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,
3. To abound in all the fruits of Righteousness, but especially in Love and Unity, in Love and Peace among your selves, which Are the glory of Righteousness,
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Now saith David, How good and how pleasant is it for brethren to dwell together in Ʋnity: Some things are neither good nor pleasant (as the Torments in Hell) some things are pleasant,
Now Says David, How good and how pleasant is it for brothers to dwell together in Ʋnity: some things Are neither good nor pleasant (as the Torments in Hell) Some things Are pleasant,
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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.
but not good, (as the Delights of since) Some things Are good, but not pleasant, (as the mortifying of since) but Unity among Brothers is both good and pleasant.
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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.
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 you love one Another.
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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;
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 honour to give the Name to the city of Athens, At length it was resolved, That he should give the Name, who could find out that which might be of most good and benefit for that city;
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:
the city of Athens presently chosen Pallas to be their Guardian, rightly apprehending, That Love, Unity and Peace, conduced most to their Prosperity and Safety:
And how will he bless you? He will bless 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. FINIS.
And how will he bless you? He will bless you with Peace, which is the Effect of Righteousness, Isaiah 32. 17. He will bless you with Prosperity, which is the shower poured down upon the head of the Righteous, Curae 10. 6. He will bless you with Safety, which is the wall of Salvation for the Righteous, Isaiah 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. FINIS.
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.
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.
