Londons Resurrection, Discourse 22
DISCOURSE XXII.
That the choice of worthy men into places of Power, both in City and Country, would contribute much to the rebuilding of London.
ALl Power in England is not conveyed by Election, and choice of the people, neither is it ſit it ſhould. The Supreme Power, viz. that of the King, as alſo the power of the Nobility in Parliament, is not Elective, but (as I may call it) Native, that which they are not choſen, but born to (that I may avoid his expreſſion (as fearing he ſhewed his wit more than his grace) who ſaid, that the Nobles in Parliament were called, but not choſen.) Surely the hereditarineſs of the Crown in England (and ſome other places) is an end of much ſtrife, which would reſult from popular elections, upon every vacancy, or deceaſe of the ſupreme magiſtrate. Witneſs the many late confuſions in the Kingdom of Poland, which is conferred by election.
But ſetting aſide thoſe two orders, or eſtates (as ſome call them) viz. King, and Nobles, which according to the conſtitution of England, have a birth-right in power) all others derive their offices, and power from the choice, and appointment, either of the King, or people; as Judges, Parliament men, Mayors, Sheriffs, Barliffs, &c. Moſt of theſe and of the reſt that are inveſted with power, are made by the choice of the people, and much the leſſer part come by their authority, any other way.
Now for that there is great reaſon, viz. that they who chuſe for the people, ſhould be choſen by them. So Orphans have leave to chuſe their own gardians, and malefactors themſelves have a power of refuſing ſuch Jury-men as they do not like, becauſe when accepted of they muſt ſtand to their verdict:
As for thoſe who are born to rule (according to the laws of England) it is not in the people to prevent their power, they can only pray that God would make them, juſt, ruling in the fear of God, as it is ſaid they that rule over men ought to be.
But as for others (and they are the greater part) who cannot get into the ſaddle of power unleſs the people hold the ſtyrop for them, or who are made, or to be made, by the election of the people, if they be not ſuch as they ought to be, the people may thank themſelves. If having two ſorts of men ſet before them, one very good, the other very bad, (as were Jeremy's figs, Jer. 24.2.) they will chuſe the bad, and refuſe the good, it is their own fault: and they are like to pay dearly for it, as thoſe women uſe to do who withſtand good motions, one after another; and at length caſt away themſelves upon ſome vain Prodigal, who will imbezzle their eſtates, and undoe both them and theirs. Methinks the Pſalmiſts language is not too ſharp; to be uſed in this caſe, Pſ. 94.8. Underſtand ye brutiſh amongſt the people, and ye fools when will ye be wiſe?
Do you think that bad Magiſtrates, if you ſhall chuſe ſuch, will cordially help to build a good City? Solomon telleth us, that Every wiſe woman buildeth her houſe, but the fooliſh plucketh it down with her hands, Prov. 14.11. Unwiſe rulers may be good at pulling down, but not at building up. The choice of ill magiſtrates is like a fault made in the firſt concoction, which can never be repaired in either of the two later. It is an errour in the foundation which can never be mended in the ſuperſtructure.
I am not of their mind who ſay Dominium temporale fundatur in gratiâ, that none ought to be intruſted with power but thoſe that appear to have ſaving grace. Grace is indeed excellent in a magiſtrate, but morallity only is eſſential unto being good in an office, and that to be ſure is. He that ſhall uſe but the office of a Deacon (this mean office in the Church) it is ſaid of him, that he muſt be grave, not given to much wine, not greedy of filthy lucre, that he muſt be proved and found blameleſs, 1 Tim. 3.8. Now what magiſtrate (properly ſo called) is not intruſted with more power than he that is a Deacon in the Church? and therefore ought not to be defective in the mean qualifications of one that is but a Deacon. Some have ſeemed to think that any thing is good enough to make a Magiſtrate, contrary to that old proverb, E quovis ligno non fit Mercurius. Who can make Gods of Devils: now Magiſtrates in the Scripture are called Gods, but diſſolute men are little better than Devils, and may be called Satan, a thouſand times, upon as great, or greater reaſons, as Peter was once ſo called by our Saviour, ſaying to him, get thee behind me Satan.
It is more than Egyptian idolatry (in ſome ſenſe) to deify what is worſe than leeks and onions. The people that make ſuch Gods are like unto them. Admit the Gods you make be of gold, and ſilver (whereas ſome it may be are of no better ſtuff, then was the lower part of Nebuchadnezars Image) will the richneſs of the mettal be a ſufficient excuſe, why then were the Iſraelites puniſhed for worſhipping a golden Calf? Think not if a man have wealth enough, he is preſenly fit to make a Magiſtrate: you would be loth to chuſe him for a pilot (eſpecially in a ſtorm) that hath no skill in ſea-faring affairs, becauſe he hath more goods in the ſhip than moſt other men, or to take him for the Phyſician in a dangerous diſtemper, who underſtands not the cure of any one diſeaſe, becauſe a man of great eſtate, or your good Landlord. A Magiſtrate may better want an inheritance, than want wiſedom, though both together would beſt accompliſh him. We read of a poor wiſe man that ſaved a City, but never of a rich fool that did any ſuch thing. All will confeſs that Magiſtrates ſhould be ſober men, and that they may be ſuch, all men ſhould be ſober when they chuſe them, elſe their choice may be ſuch that their beſt excuſe may be that they were drunk when they made it. That corporation is like to reel, and ſtagger, whoſe officers are choſen by drunken men, or by many that are ſuch, at the making of their choice. Defeat not the ends which are, that Magiſtrates ſhould be a terror to evil doers; but an incouragement to them that do well. Put not a ſword into the hands of madmen, leaſt they ſheath it in your own bowels: know that Moſes, as well as Aaron, ſhould have a kind of Urim and Thummim, or what thoſe words ſignifie, viz. light of knowledg, and integrity of life.
They that have both of them, will doubtleſs contribute their utmoſt help to the rebuilding of our City. For they that are ſuch, will concern themſelves for the good of their Kingdoms; yea of the whole proteſtant World, which I have proved doth much depend upon the being, and well being of London.
And verily it is much that Magiſtrates (with the bleſſing of God) may do towards the welfare of a nation (much more of one City) when they are generally ſet upon it, they having the power of a nation in their hands, as High Sheriffs are ſaid to have the poſſe comitatus or power of a county. As the other ſpheres are carried about with the primum mobile, ſo are the people by the Magiſtrates. They are as it were the muſcles of a nation, which move the body politick, how and which way they pleaſe. Rulers in Scripture are called ſhepherds, and good ſhepherds will no doubt provide a fold for their flock. They are alſo called builders (as where we read of the ſtone which the builders refuſed) and queſtionleſs, they will be found to be maſter-builders of our ruinous London, who are indeed good Magiſtrates. You may elect ſuch men into places of power and authority, as would more rejoyce to ſee London burn't than built again, for ſuch ſpirits there are abroad (witneſs the triumphs of ſome after the laſt fire) You may again elect others (as places ſhall be vacated by death or otherwiſe) who will be as intent upon the building of the City, as the Jews were of old upon the building of Jeruſalem: and the Temple of God therein. I have preſented you with both chuſe you whither.