Thirty-One Select Sermons, Sermon collection · Sermon 17

Thirty-One Select Sermons · Sermon collection · Sermon 17

p. 389THE Duty and Dignity OF Magiſtrates.

A Sermon Preached at Laurence Iury, Sep. 29. 1651. at the Election of the Lord Maior.

ZACH. 10. ver. 4.

Out of him ſhall come forth the Corner: Out of him the Nail: Out of him the Battle bow: Out of him every Oppreſſor together.

LAws are in Scripture called the foundations of the Common-wealth, Pſal. 11.3. Magiſtrates alſo they are the Pillars: when the Lord intendeth to go fotth in Judgement againſt any people, he goes forth againſt them in both p. 390theſe: he gives them Laws that are not good; and …udgements by which they ſhall not live, Ezek. 20.25. And he doth ſend them Magiſtrates alſo that ſhall eſtabliſh iniquity by theſe Laws, Pſal. 94.20. But when the Lord returns unto a people in mercy, he doth give them righteous Laws, and gracious Rulers. In this Chapter you have the Lord returning unto his own people in mercy. There is a double viſitation of God: One of his enemies in wrath; the other of his people in mercy. His enemies in wrath, in the former verſe before the Text. I was angry with the Shepherds, and I did puniſh the Goats; it is ſpoken of thoſe former tyrannical Governors that ruled over them; ſometimes called Shepherds, in the 11. Chap. ver. 5. their poſſeſſors ſlay them, and hold not themſelves guilty; and their own Shepherds pitty them not. Sometimes ſtiled Goats: oppreſſing Governors are commonly ſo called in the Scripture, Iſa. 14.9. All the Rulers of the earth: it is the ſame word in the Original, all the Goats of the earth: for Goats feed high: they are of all creatures moſt luſtful: and yet amongſt the creatures very unuſeful: nec ad bellum proſunt, nec ad aratrum: a fit reſemblance of Oppreſſors. This was the Lords viſitation now of his enemies in wrath.

Secondly, he viſiteth his people in mercy: and though the appearances of God in this viſitation were glorious: for he was mightily ſeen in their deliverance: yet he makes themſelves to be the inſtruments to effect it: God doth it, but he doth it by themſelves: I will make Iudah as a goodly horſe in the battle: the excellency of the horſe is in the battle, Iob 39.21. he meets, he goes forth to meet the armed man: he doth mock at fear, and he turneth not back from the ſword, for thou haſt clothed his neck with thunder; ſuch a goodly horſe now doth the p. 391Lord make his own people to be in the battle: it is ordinary in Scripture for God to reſemble his people to all ſorts of war-like inſtruments, Zach. 9.13. I will bend Judah for me: and fill the bow with Ephraim: Iudah is the bow, Ephraim the arrows: as there they are reſembled to a bow in the battle, ſo here they are Gods charging horſes, they are my goodly horſes. It is true indeed, the Lord is the rider, the motions of theſe horſes are ordered by him: and when the victory is, now it is not the horſe wins, it is not the horſe conquers, but the rider: yet notwithſtanding they are my goodly horſes for the battle. Thus you ſee the Viſitation of God. Firſt, of his enemies in diſpleaſure. Secondly, of his people in mercy.

Now the words that I have read to you, ſet forth a glorious promiſe that God makes unto his people when they were delivered; Out of Iudah ſhall come forth the corner: for I ſhould not read it as it is in your books: out of Iudah came forth foreign the word in the original is in futuro, out of Judah ſhall come forth: this is the promiſe, when God hath delivered them. Out of Judah ſhall come forth the Corner: Out of him the Nail. Let us look into the meaning, and the difference of theſe words a little: ſurely, all Scripture was written for our learning.

Firſt then, the promiſe is, Out of him ſhall come forth the Corner: what is that? foreign the word in the original is, and is commonly a Metaphor uſed for Magiſtrates and Governors: I ſhall give you ſeveral places. Look into Iudg. 20 2. and all the chief of the peeople came together: foreign All the corners of the people came together, 1 Sam. 14.38. draw neer hither all the Corners of the people; all the chief of the people; that is, all the corners p. 392of the people. Iſa. 19.13. the Princes of Zoan are become fools, they have ſeduced Egypt; even they that are the ſtay of their tribes, you read; it is in the original, they that are the corners of the Tribes: Then by the Corner is here meant Magiſtrates. And there are three great Reaſons thereof, or three things wherein the Analogy doth lie: why the Magiſtrates ſhould be called the corners of the people.

Firſt, the corner-ſtone laid in the foundation, aedificium ſuſtinet, it upholds the building: the main weight of the building lies in the corner-ſtone: ſo you ſhall find it uſed, Iſa. 28.16. behold I will lay in Sion a precious Corner-ſtone; foreign a foundation: the Lord Jeſus Chriſt is made the foundation upon which the building of the Church ſtands: and there is the main ſtreſs in the corner-ſtone, 1 Pet. 2.6.

Secondly, the corner-ſtone doth not uphold the building only, but parietes conjungit: the corner-ſtone joyns and coupleth the wall; it is a uniting ſtone: ſo you ſhall ſee the Metaphor uſed, Eph. 2.20,21. Chriſt is ſaid to be the Corner-ſtone, in which all the building is fitly framed together, foreign, fitly framed together.

Thirdly, and laſtly, the corner-ſtone aedificium ornat, it adorneth the building: ſo you ſhall find the Metaphor uſed, Pſal. 144.12. Your daughters ſhall be as cornerſtones, poliſhed after the ſimilitude of a Palace; becauſe there is more labour ſpent in poliſhing the cornerſtone, then in the ordinary ſtones of the building; Anguli prae aliis aedificiorum partibus exornari ſolent. Meller.Meller. Now in all theſe reſpects ſee how fitly Magiſtrates are called the corner: the weight of the building they uphold. The ſeveral parts of the building they unite. And p. 393the whole building in both theſe they adorn. Then this is the firſt, Out of him ſhall come forth the corner.

Secondly, Out of him ſhall come forth the Nail: What is that? It is a Metaphor uſed likewiſe for Governors. You have that clear place in Iſa. 23.23,25. there is the removing of one bad Governor and the ſetting up of a good: Shebnah is removed: Eliakim is exalted: the Lord ſaith of them both, they are a Nail faſtned in a ſure place. A Nail faſtned in a ſure place ſhall be removed, ſaith the Lord, ſpeaking of the diſplacing of Shebnah; and I will faſten him as a Nail in a ſure place, ſpeaking of the exalting of Elikaim. There is a double Analogy, or propoſition in that Metaphor.

Firſt, Clavibus connectuntur, & compinguntur inter ſe trabes: the beams of the building are faſtned, and united by Nails one to another: ſo that the Corner-ſtone doth not only unite the foundation: but the Nails they unite the roof.

Secondly, vaſa ſuſpenſa pendent; upon the Nails all the Veſſels hang, that is the Metaphor uſed there; I will faſten him as a Nail in a ſure place; and you ſhall hang upon him all the glory of his Fathers houſe; the off-ſpring, and the iſſue; all the Veſſels, even from cups to flaggons; all the neceſſary Utenſils of the houſe, they all hang upon this Nail: ſo then the meaning is this; That out of Iudah ſhall come forth a Magiſtrate, who ſhall be as a corner-ſtone to ſupport; to unite; to adorn the Common-wealth of Iſrael. And he ſhall be as a Nail; he ſhall be for union above, as well as a Cornerſtone below; and upon him all the building of the Common-wealth ſhall hang, even from the higheſt to the loweſt; all ſorts of Veſſels, even from flaggons to cups.

Thirdly, Out of him ſhall come forth the Battle Bow; p. 394the Bow was an Inſtrument of war, much in uſe in antient times, and therefore is here put for all the weapons of war all their ammunition for and all their diſcipline of war: now the Lord had ſaid before, Hoſ. 1.5. I will break the bow of Iſrael: and then there ſhould be no ſucceſs in any of their undertakings there ſhould not be any inſtrument of war, nor any ſucceſs in the uſe of them; and ſo that Zach. 9.10. its ſaid, the Battle-Bow ſhould be cut off from Ieruſalem; whereas formerly they had no ſtrength for war, but fell before their enemies continually, and were given to them as a prey; it was the Lord had broken the battle-Bow, and therefore they did hire in the neighbour Nations for to be their ſtrength; and ſometimes they are found in the way of Egypt, ſometimes of Aſſyria; but when the Lord returns unto them in mercy for their deliverance, they ſhould have ſtrength of their own againſt all the neighbour Nations; ſo that out of themſelves ſhould come forth the Battle-Bow: and they ſhould be ſucceſsful in war, and tread down their enemies as mire in the ſtreets; becauſe the Lord is with them: So, that when the Lord did return to them in mercy, he would give them power for, and ſucceſs in war alſo.

Fourthly, Out of him every Oppreſſor, or Exactor, which I put both together, foreign the word properly ſignifies an Exactor, or one that gathers taxes or tribute of others, Iſa. 60.17. I will make thy officers peace, and thy Exactors righteouſneſs: or elſe the word ſignifies to exact a mans work; as is uſed of Pharoh, taskmaſters, Exod. 3.7. I have heard their cry becauſe of their tack-maſters: an Exactor of labour, and of tribute, are both fitly to be underſtood here: for God doth not only deliver his people from the power of the enemy, p. 395but doth alſo put the enemies into their power, ſo that they rule over them: for, that is the promiſe, Iſa. 14.2. They ſhall take them for ſervants and for handmaids; they ſhall take them Captive, whoſe Captives they were: and they ſhall rule over their Oppreſſors, Iſa. 60.5,6. The Rulers of the Gentiles ſhall come unto thee: the Dromedaries of Midian, and the gold of Shebnah: They ſhall bring Gold and Incenſe. The ſons of ſtrangers ſhall build the walls; their Kings ſhall miniſter unto thee: and the Nations that ſerve thee not ſhall periſh; ſo that they ſhall not only ſubdue their enemies, but rule over the Nations: this ſhall be the glorious condition of the Church when the Lord ſhall ariſe and have mercy on Sion: the fulneſs of which time is not yet come, becauſe the whole myſterie of God is not yet finiſhed: but it is Lactantius his obſervation, Lactan.de divin. praem. l. 7. cap. 19 Cadet repente gladius e coelo, ut ſciant Juſti, ducem ſanctae militiae deſcenſurum. There is a great ſword fallen from heaven amongſt all the Nations of Europe, yea even of all the world: which ſhall be a ſignal to the Saints, that the Captain of the Lords hoſt ſhall ſurely come unto their full and perfect deliverance; and therefore they are to lift up their heads, for their redemption draws nigh. Bellum ſaepe renovabit Antichriſtus, & ſaepe vincet, donec conſectis omnibus Impiis, debellatus: it is he hath drawn in all the wicked of the earth in his quarrel: But that is now the work of the Lord that he is doing, making preparation for that great and laſt battle, the battle Armageddon: and you will find a confederacy of all thoſe of the Popiſh Intereſt, and that have received the mark, either in the right hand or in the forehead: and they ſhall ſome on one account, and ſome on another be engaged, that they may periſh together: p. 396and, then the Kingdoms and Dominions under the whole earth, ſhall be given to the Saints of the moſt high: But that is not until the fourth Beaſt be deſtroyed: The God of heaven ſhall ſet up a Kingdom by it ſelf, and after the deſtruction of the fourth monarchy: and therefore that which now doth hinder the ſetting up the Kingdom of God in the world, ſhall be deſtroyed with an utter deſtruction. This I conceive to be the meaning of the words.

You have then in theſe words the ſtate of the people ſet forth after their deliverance, what it ſhall be, and that is double.

Look upon them firſt in ſtatu Politico: and afterwards in ſtatu Polemico.

Firſt, in reference to their Politick ſtate: ſo (ſaith the Lord) they ſhall never want a Governor, a (faithful Magiſtrate: but he ſhall be to them as the Corner, and as the Nail: their enemies ſhall rule over them no more, the Scepter ſhall no more depart from Judah: they ſhall have thoſe of their own that ſhall be able to uphold the Government, and unite the Common-wealth.

Secondly, look upon them in ſtatu Polemico: ſo he ſaith: Out of him ſhall go forth the Battle-Bow: they ſhall have all ſotts of war-like proviſions in themſelves: and they ſhall be very ſucceſsful in war: they ſhall tread down their enemies, and they ſhall rule over their oppreſſors. Theſe are the promiſes that the Lord makes of a glorious eſtate unto his people after their deliverance. But it is the firſt only that I am to ſpeak to, as being only proper for the preſent occaſion: Out of him ſhall come forth the corner.

Doct.

The Obſervation that I ſhall deliver to you from thence is this; When the Lord returns to his people in p. 397mercy, he will give unto them Governors that ſhall ſupport them: that ſhall be for the ſupporting, for the uniting, and for the adorning of the Common wealth: I ſay, when the Lord returns to a people in mercy, he will give unto them Governors that ſhall be for the ſupport, the uniting, and adorning of the Common-wealth. Here are but two things that the time will give me leave to ſpeak to; Therefore I ſhall omit the third.

I ſhall ſhew you, that when the Lord returns to a people in mercy, he gives them ſuch Governors as ſupport the Common-wealth; they ſhall be as the Cornerſtone upon which the weight of the building may lie.

Secondly, he doth give them ſuch Governors as ſhall be as the Corner ſtone, that may unite the Commonwealth.

I ſhall begin with the firſt. Firſt, good Magiſtrates are as the Corner-ſtone to ſupport the Common-wealth; it is true, all the ſtones in the building do conduce to the upholding thereof; for as it is in the ſpiritual building, ſo it is in the Politick, men are built as living ſtones; but I ſay, the main weight of it lies upon the Cornerſtone, becauſe the weight of the building, the burden of all lies upon the Magiſtrate; therefore I ſay, he is here reſembled to a Corner-ſtone. Now, that a Magiſtrates buſineſs is to uphold the Common-wealth, take notice of theſe four denominations in the Scripture.

Firſt, Magiſtrates are called the foundations of the earth, Pſal. 82.5. and Mich. 6.2. where he ſpeaks of the oppreſſion of Magiſtrates, he ſaith, all the foundations of the earth are out of courſe: I have ſaid yee are Gods: why? you that are the foundations of the earth: to pull up Magiſtracy, is to pluck up all by the foundation: foreign eſt quaſi foreign.

p. 398Secondly they are called the breath of your Noſtrils, Lam. 4.20. the breath of our Noſtrils: it is ſpoken of Zedekiah who was an evil Prince, yet he hath this honourable title given him by the Prophet: it is as poſſible for a man to live without breath, as it is for a Common-wealth to ſubſiſt without Magiſtracy.

Thirdly, they are called the ſhoulders upon which all the weight is born, Iſa. 22. I will give him the key of the houſe of David: I will lay the key of the houſe of David upon his ſhoulders: a key is Symbolum poteſtatis, an emblem of Government: Now ſaith the Lord, I will not put the key in his hand, but I will lay it upon his ſhoulders, Iſa. 9.6. Unto us a child is born; the Government is upon his ſhoulder: Principes mundani onus gubernandi reji…iunt in humeros ſervorum: it is but to let you ſee the weight of Government: therefore it muſt be laid upon the ſhoulder, and men muſt lay their ſhoulders to it.

In the laſt place, Magiſtrates are called the Arms of the people; the Arms of Moab are broken, Ier. 48.25. I am not able to bear this people alone, ſaith Moſes: Moſes had not Arms ſufficient to bear ſuch a weight. My beloved, the great burden of all, I ſay, lies upon the Governors; they are the Arms by which the people are born up. Unus tantum ſubditus in Civitate Magiſtratus eſt, Luther.ſaith Luther: there was but one ſubject in a City, and that is the Magiſtrate: the weight of all yes upon him And it muſt needs be ſo if you take his reaſon: for he ſaith, Ante peccatum Politia nulla fuit, politia eſt remedium neceſſarium naturae corruptae: all civil Government was but a neceſſary remedy, that was brought in for corrupt nature: Now if it be a remedy againſt corrupt nature, the burdens of corrupt nature are exceeding many: in ſo much as the Lord himſelf complains in p. 399Amos 2.13. I am preſſed under your abominations as a Cart that is full of Sheaves: therefore I ſay, the weight of all, the ſupporting of all lies upon the Magiſtracy, they are the corner-ſtone upon whom the weight of the building lies.

But the great enquiry will be: how are Magiſtrates the corner-ſtone of the Common-wealth? how do they, or how muſt they ſupport the Common-wealth, that their duty may anſwer their dignity? that they may indeed prove corner-ſtones? I ſhall give you five directions as briefly as I may.

Firſt, that the Magiſtrate may be a corner-ſtone to ſupport the building: he muſt take care that he uphold Religion: that muſt be his firſt, that muſt be his great care; that which ſhould be mainly in our eye in praying for them, ſhould be chiefly in their eye in practiſing, 1 Tim. 2.2. Pray for Kings, and thoſe that are in Authority, that you may lead a peaceable, and a quiet life in godlineſs and honeſty; peace without godlineſs, is but a vain, and a mock-peace: but becauſe now this is made a controverſie, I ſhal offer three conſiderations, which truly are to me unanſwerable, that the Magiſtrate is to take care of Religion: Nay, his great care, his firſt care is to be of that: pray obſerve them well, becauſe you are every where told now, Magiſtrates have nothing to do with matters of Religion.

In the firſt place; every Magiſtrate ought to rule with God, Hoſea 11. ver. ult. Judah rules with God; the throne of the Magiſtrate is therefore called, the throne of God. When Conſtantine was exalted to the ſeat of the Empire; it is ſaid, he was taken up into the throne of God, Rev. 12.5. then the great care of Magiſtrates muſt be, that they do not rule alone: but that p. 400they have God to rule with them: it is true, the moſt high rules in the Kingdoms of mortal men, Dan. 4.17. but he rules but as he doth rule in the Kingdom of the Devils; he rules but by a way of providence; but you that fear God, ſhould endeavour that God ſhould rule among you as he rules among his Saints, in waies of grace; in waies of grace I ſay: Now I beſeech you conſider; let Religion be neglected or corrupted, preſently God forſakes that people. Look but into the 10. and 11. Chapters of the propheſie of Ezekiel; it is true, the Lord doth not remove all at once: but the glory of the Lord goes up firſt from the Cherubims to the threſhold of the houſe, from the threſhold of the houſe to the midſt of the City, and from …he City to the Mountains; my Brethren, if the glory of God leave your Ordinances once, be well aſſured, he will leave your City next; the next move is that: therefore whatſover you do, if you would rule with God, take heed that by this means he be not provoked to depart; for a Magiſtrate ruling alone, and a Miniſter preaching alone is much alike: the one will never convert a ſoul: and truly the other will never ſubdue a people: Nay mark what the Lord ſaith; to convert ſouls, and to ſubdue hearts is his work. David acknowledgeth it, Pſal. 18.47. Thou art he that ſubdueth the people under me, ſaith he; truly if a man in his perſon neglect Religion, he lives without God in the world; and if a Magiſtrate in his Government neglects Religion, he rules without God in the world. That is the firſt argument: and I never expect to have it anſwered, I look upon it as an unanſwerable conſideration.

The ſecond is this, and pray mark it, for you had need endeavour to ſtrengthen your thoughts againſt p. 401ſuch deluſions as theſe are, that are everywhere ſuggeſted: I wiſh it were not in men in high places. In the ſecond place. A Magiſtrate ought ſo to rule, as that God may not break in, in Judgement upon a people: Pray mark it: you ought to rule ſo, as God may rule with you. Secondly, you ought ſo to rule as that God may not in Judgement break in upon the people: my beloved, you that are Magiſtrates, you are the ſhields of the earth, called ſo, Pſal. 47. ult. the ſhields of the earth: Now conſider, I humbly pray you: a Shield is a defenſive weapon, that the main protection of the people lies in: you are not only to protect them from injuries among men, but you are to protect them alſo from Judgements from God: and therefore when wrath goes out from the Lord, Moſes ſtands in the gap; when a plague is gone forth from the Lord, David intercedeth: Hezekiah prayes for the people: the Magiſtrate is to be a Shield to them. But let the Magiſtrate in his Government neglect Religion: what then? the Judgement of God breaks in upon the people immediatly: look into Ezek. 10.2. Go, ſaith the Lord, take fire from between the Cherubims, & ſcatter over the City: here is a fire now to burn the City; whence comes it? out of what? Ordinances neglected; the fire is taken from between the Cherubims, it is taken from off the Incenſe Altar: it will not only ſerve to offer the ſacrifices, but the ſame fire will ſerve to burn the City too; that is a Scripture that I deſire you much to obſerve, 2 Chron. 7.19,20. If you forſake my ſtatutes, and ſerve other Gods, ſaith he; be negligent in matters of Religion once: and what then? ſaith the Lord, I will pluck you up by the roots out of the Land that I have given you: there be ſome men now that think to root you by the neglect p. 402of godlineſs, and to root you by the neglect of Religion; this it not the way to eſtabliſh you: no, conſider, this is the way to pluck you up by the roots, even your Common-wealth before it hath ſcarce taken root.

In the third place, I beſeech you conſider: Magiſtrates ought ſo to rule as they deſtroy not the foundations of their authority. You will ſay he is a fooliſh man that puls down his own houſe with his own hands: then certainly Magiſtrates muſt ſo rule as that they deſtroy not the foundations of their own Authority. My Beloved, if you uphold not Religion, you do ſo, Rom. 13.5. you muſt be ſubject, ſaith the Apoſtle, not only for fear of wrath, but for conſcience ſake: why all Divines give this as a rule, conſcientia immediate Deo tantum ſubſicitur: Conſcience is ſubjected immediately to God only: then we are to obey the Magiſtrates, only becauſe it is an Ordinance of God: can any man rationally imagine, that men will obey the Magiſtrate for conſcience ſake, who is an Ordinance of God, and to be obeyed immediately, that neglects this Ordinance of God in which this authority immediately is; can any man rationally imagine, I ſay, that men will obey the Magiſtrate for God, that do not obey God for himſelf? my Beloved, this is the way to deſtroy, and to pluck up by the roots, I ſay, all authority: it deſtroies the foundation of all authority: it is the moſt deſtructive opinion to Government that ever came into the world: and yet notwithſtanding, it is obſervable too, ſee how the Jeſuites and ſome others meet in this thing, though upon different grounds: Mariana he ſaith, Mariana.Princeps nihil ſtatuat de Religione; Princes and Magiſtrates have nothing to do with matters of Religion, ſaith he: why? becauſe there he would eſtabliſh the authority p. 403of the Pope: now ſay ſome others; the Magiſtrate he hath nothing to do in matters of Religion, becauſe though he will cry out againſt the Pope, yet notwithſtanding he will make himſelf one, he will take ſuch a licentiouſneſs, that he will take to himſelf the Papal authority: thus I intreate you then to Conſider: this is the firſt thing wherein the Magiſtrate ſhould ſhew himſelf the corner indeed, to ſupport the Common-wealth, let him uphold Religion. That is the firſt. I ſhall be more brief in the reſt.

Secondly, the Magiſtrate is to be the corner to ſupport the Common-wealth, in upholding the Laws: the Laws are the foundations of the earth; they be ſo called, Pſa. 11.3. if the foundations be caſt down, what can the righteous do? the Laws are the foundations; it is a note of ignominie ſet upon Oppreſſors, Dan. 7.25. that they labour to change times and Laws: they labour to change the times and Laws: the Law is the Rule between the Subject and the Magiſtrate, that the one may know how to rule, and the other know how to obey: it is the ſtandard between a man and his neighbour, by which all differences are to be tryed: therefore they that are in ſupreme authority, they ought to take ſpecial care to obſerve the Laws: and they that are in ſubordinate authority, they ought to take ſpecial care to execute the Laws; for this cauſe Magiſtrates they ought to be well acquainted, make it their buſineſs to ſtudy the Laws by which they are to rule; the truth is, my Beloved, a Magiſtrate without the Law, and a Miniſter without the Bible, they are equal abſurdities: a Magiſtrate unskilful in the Law, and a Miniſter ignorant in the Scripture. Job ſaith, I was an eye to the blind, and feet to the lame, and a father to the poor; I diligently ſearched out the cauſe, p. 404ſaith he, Job 29.15: I diligently ſearched out the cauſe; it may be he had more ſenſe to complain, then he had skill to explain; but I ſearched it out ſaith he; he that ſhall do ſo, muſt be skilled in the Laws; there are in waies of ſin many cunning conveyances. David tells us, Pſal. 58.2. that there are men that weigh violence in the earth; that weigh violence, that commit ſin by meaſure; they know how far they may go, and yet how far they incurr danger; by this means an unskilful Magiſtrate many times juſtifies the guilty, and condemneth the innocent: therefore its your duty I ſay, to preſerve the Laws: it is your duty to be well skilled in thoſe Laws; this is certain, an ignorant Miniſtery wrongeth many a ſoul, and an ignorant Magiſtracy undoeth many a cauſe; Therefore that is the ſecond. It would be very honourable unto the Governors of this honourable and populous City that they would apply themſelves much theſe waies, that they may know the rules of their own judgements, and not be acted barely by thoſe that plead the cauſe; God will judge by Law my Brethren, when he comes to judge; and ſo ſhould you; he will judge the ſecrets of all men according to my Goſpel; he will not judge by prerogative, he will judge by Law, Rom. 2.16. That is the ſecond; uphold the Laws, and you uphold the Common-wealth.

Thirdly, Magiſtrates are to uphold their own authority, and in ſo doing they uphold the Common-wealth: I ſay, you are to uphold your own authority: to what purpoſe is the Legiſlative power, if there be not an executive power? the Magiſtrate is to be the living Law; foreign. If once the authority of God fall in the heart of a man, the authority of his Law will quickly fall down: So if once the authority of the Magiſtracy p. 405fall before men, truly the authority of the Law executed by it will quickly come to nothing: therefore it ſhould be your buſineſs to uphold your own authority. In Prov. 20.8. it is ſaid, that a wiſe Ruler ſcattereth the wicked with his eye. It is the Magiſtrates duty to uphold their authority in the higheſt, to ſcatter the wicked with their eyes. There is a generation of men that are enemies to authority, and they talk of Levelling all every day: I deſire that you would be pleaſed to conſider, ſupport your authority in the execution of Laws; for if you cannot do that, if you cannot ſupport your own authority, you will hardly be able to ſupport the Law, which is in it ſelf a dead letter: true indeed, it is no wonder that the men of Belial ſhould be willing to be ſine jugo, without a yoak. It is ſaid, 1 Sam. 10. there were Sons of Belial that brought him no preſents; it is no wonder I ſay: for conſider ſeriouſly, this is that which comes to paſs ſometimes by the Sons of men, and ſometimes by the juſt Judgement of God. Zach. 11 ult. it is ſaid, the ſword ſhall be upon the right hand of the Magiſtrate; his ruling power ſhall be taken away, he ſhall have no authority, his authority ſhall come to nothing, the ſword ſhall be upon his right hand: my Beloved, if the Lord engage your hearts to uphold holineſs among you, there is nothing will ſtrike that awe into the hearts of offenders, of the proudeſt oppreſſors, as that will, when Magiſtrates bear a double image, the image of God in them as men, and the image of God upon them as Magiſtrates. Uphold your authority; that is the third.

Fourthly, the Magiſtrate is to uphold the peoples liberty, and in ſo doing he upholds the Commonwealth: uphold the peoples liberties: the liberties p. 406among the Romans, were looked upon as ſacred things, and of very high eſteem, Acts 22.28 with a great price bought I this freedom: but I was free-born, ſaith Paul: your liberties my Beloved, have coſt much more then his could coſt: what expence both of treaſure and blood? and therefore how great care, what great care ſhould the Magiſtrate take? thoſe that are Cuſtodes libertatis: it is your honours to be Keepers of the Liberties of your City: it is your honour; aliud eſt obedire, aliud ſervire: it is one thing to obey as a ſubject, it is another thing to ſerve as a ſlave: therefore I ſay, the liberty of the people, that in an eſpecial manner ſhould be preſerved; you muſt draw them with the cords of a man, drawn from Law and Love: or otherwiſe, whoſoever he be that thinks to ride a people as a Beaſt, that Beaſt will with the firſt opportunity caſt his rider: and this is the true reaſon why ſo many ſtars have fallen from heaven; this is the true reaſon why you ſee at this very day ſo many Princes walking like ſervants upon the earth; for ſurely that Authority which entrenches on the peoples liberty, is not laſting; nullum violentum eſt perpetuum; its the liberty of the people that equal Juſtice be towards all, and that all have equal acceſs to it: and that it be adminiſtred foreign, without reſpect of perſons, or to ſervants, or friends: do not put a difference in the caſe, out of partiality to any man: for all men ſhould have the ſame intereſt in the Magiſtrate as a Magiſtrate: and all particular reſpects in Judgements ſhould be put far away: the moſt upright and wary Magiſtrates may ſometimes diſtribute unevenly: for the Ballances do ſeldom hang even, when ſome perſonal reſpects are put into one end: Conſider that I beſeech you. That is the fourth particular.

p. 407In the laſt place, and ſo I have done with this firſt Branch, (I am ſorry the time haſtneth ſo.) The Magiſtrate muſt uphold the propriety of the people, and in ſo doing he upholds the Common-wealth: he muſt uphold their propriety, that every man may ſit down under his own Vine, and under his own figg tree, Mica 4.4. That men may have ſomething that they may call their own: not only their own in reference to the Subjects, but their own in reference to the Magiſtrate: for we are to conſider, univerſa ſunt in Regis imperio, non in patrimonio; though you come under the Magiſtrates command, yet all is not the Magiſtrates patrimony; he may not diſpoſe of the ſubjects eſtates at his pleaſure: it is a dangerous thing when Magiſtrates prove Nimrods, mighty Hunters before God, when they hunt many for the eſtates of the people: it was a ſad complaint, Hab. 1.14. Lord, ſaith he, why haſt thou made men like fiſhes of the Sea that have no Ruler? where the great ones ſhall devoure the leſs without controul. Theſe are ſad complaints when they come up before God: this is that that hath buried many a State in its own aſhes, that the propriety of the people hath not been preſerved; for Auguſtine complains of old, Auguſt.that mundi regna, what were they ſaith he, ſed magna latrocinia, the governments of the world what be they? why truly, but great Robberies. Now I humbly deſire you to conſider: then is the Nation, then is a Common-wealth ſupported, then do Magiſtrates prove the Corner, when the Liberties, when the Religion, I ſay, the Law, the Authorities, the Liberties, the Proprieties of the people are preſerved: and remember the promiſe: and we may look out for the time, in Ezek. 45.8. My Princes (ſaith God) ſhall oppreſs my people no more: my Princes they ſhall p. 408give unto their people their portion in my Land: ſaith he, they ſhall not take all to themſelves, but they ſhall be contented with their own portion: & they ſhal be contented that their Brethren ſhall take their portion; My Princes ſhal oppreſs my people no more: Now, my Beloved, then ſhal you that are Magiſtrates prove the corner-ſtone to a Nation, or to a Common wealth, or to a Ci…y, when you do thus uphold them. And that is the firſt thing: The Corner-ſtone, aedificium ſuſtinet; it upholds the building.

I would ſpeak ſomething of the ſecond, the Corner-ſtone aedificium continet, it unites it: Magiſtrates are not only to ſuſtain, and to uphold, but they are to unite: Magiſtrates be called Healers, Iſa. 3.7. they muſt bind up the wounds of the people. The Lord Jeſus Chriſt, it is his glory and work, foreign, he doth unite them all under one Head: things in Heaven and things in earth, Eph. 2.20,21. in Adamo nos omnes uni ſumus, Proſp. that as in the firſt Adam, ſo it is true in the ſecond Adam, it is in him they are made one and united: The Corner ſtone is to unite as well as to ſupport.

Oh, But you will ſay to me: It is union that we all long for: we are a divided people; ſhall we alwaies eat the fleſh of our own arms? ſhall Ephraim be againſt Manaſſeh, and Manaſſeh againſt Ephraim, and both againſt Judah ſtill? The ſtaff of bonds is broken amongſt us: ſhall it alwaies remain broken? what way is there that there might be a healing in this, that this breach might be made up?

Why truly, the hand of the Ruler muſt be firſt in this thing, that the mercy may be called by his name, the hand of the Ruler muſt be firſt in it: you that are the Corner ſtones muſt unite the building: you talk of p. 409perſwading the people to unite; I ſay the hand of the Ruler muſt be firſt in the union.

I, but you will ſay: how can that be?

I beſeech you, let me give you a few directions, and then I ſhall from all make a ſhort Application, and conclude. The waies of union are theſe five: and I deſire you that are in Authority to lay them to heart.

In the firſt place: Religion is the great bond of union: therefore I ſay, let it be your great care that there be a unity in Religion; the greateſt breach is in that, Odia-religionum ſunt accrbiſsima: no breach like that. You ſhall ſee what began a breach between Iſrael and Judah: it was Religion upon a Politick reſpect, when God rent the Kingdom from the houſe of Rehoboam; but obſerve, the Politick difference might have been made up, and Jeroboam out of his Deviliſh ſubtilty foreſaw it, 1 King. 12.17. he ſaith, if the people go up to Jeruſalem to worſhip, their hearts will turn again to the houſe of David, ſaith he. The Politick difference would have been made up: therefore ſaith he, I will make them two Calves, one in Dan, and the other in Bethel; and this ſhall ſet them at a perpetual diſtance: the difference, the Politick difference might have been made up, the State difference; but the difference in Religion would never: therefore this was the way to divide them perpetually. If ever you will unite the people, there muſt be your foundation: So the Lord begins when he will unite his people, Zach. 14.9. Iehovah ſhall be one, and his name one: you ſhall have but one God, and you ſhall worſhip him one way, by one name: Now you have many Gods, and many names: Ichovah ſhall be one and his name one, Ier. 32.39. I will give them one p. 410heart, and one way; one way: in what one way? in Religion, that is the main thing he ſpeaks of: or as the Prophet ſaith, Zeph. 3.9. They ſhall ſerve the Lord with one ſhoulder. I deſire therefore, that no man would take delight in keeping up differences in matters of Religion; take heed of it, either upon this ground, becauſe you look upon it as policy to uphold parties, or elſe it may be, becauſe you dare not diſpleaſe either party: take heed of it I ſay; be valiant for the truth upon earth: in this, contend earneſtly for the faith once given to the Saints: uſually a girdle was an ornament belonging to the Magiſtrates in former times: it is fit for thoſe that are Rulers to wear it ſtill: have your loins girt about with truth, Eph. 6.14. Beloved, it is true, I expect not that all men ſhall be of one mind, one judgement. I know men ſee with different light: and I know, that while the ſmoke of the Temple laſteth, as it ſhall be during the pouring out of the Vials, Rev 15. I know the Sea of glaſs will be mingled with fire: but in this you ſhould be of one mind: you muſt be in the fundamentals, that without which there can be no Religion, no Chriſtianity; he that ſpeaketh againſt theſe, openeth his mouth wide againſt Heaven. Neither ſay I, that the Magiſtrates judgement in this ſhould be the rule, as ſome men ſuggeſt, then you will have the Magiſtrates judgement to rule in matters of Religion? No, we have a ſure word of prophecy: and we know this ſure word of prophecy is not dark in that, in things neceſſary. The Apoſtle tels us plainly, there is a pattern of wholſom words, to which we muſt keep: foreign and though it is true, the groſſeſt errors in the world would ſhroud themſelves under Scripture, and flie thither for a refuge: ſaith Iuſtine Martyr, Juſtine M…r.foreign ſuch a man expounds the p. 411Scripture ſecundum ſenſum non quem legit, ſed quem Attulit, Auguſt.Auguſt. they would offer violence to the Scripture: they would flie thither for refuge; but upon examination it would appear that the Scripture gives no ſuch ſhelter. Well, that is the firſt thing, if you would unite the great body, unite in Religion; Let Ichovah be one, and his name one.

Secondly, if Magiſtrates would unite the people, then take heed: agree amongſt your ſelves, if you would have union amongſt the people; I ſay, agree amongſt your ſelves: if the Corner-ſtones once fall aſunder, you may eaſily expect many cracks in the building: differences amongſt Governors muſt needs cauſe ſtrange diſtractions among the people, for they are generally led by parties and perſonal reſpects: therefore if you would heal this breach now which you all ſeem to complain of, begin with your ſelves, Phyſitian heal thy ſelf: heal your own differences firſt, all diviſions amongſt your ſelves; this is the way the Lord takes in Hoſ. 1. ult. he ſaith, they ſhall appoint to themſelves one Head: they ſhould have many Governors united all under the Lord Jeſus Chriſt, they ſhould be all under one head: I beſeech you conſider it: how comes it to paſs then, Governors in their Politick meetings meet with as great confuſion, as they did in their Church, Eccleſiaſtical meetings, 1 Cor. 14.26. how is it (ſaith the Apoſtle) that every one hath a Pſalm, and every one a Doctrine, and every one hath a Revelation, and every one hath an Interpretation: let all be done to edifying: every man did ſeek to ſhew his gifts, and to lay out his own parts, without all reſpect to the edification of the Church: So many times it proveth in Politick meetings too. It is good advice to Magiſtrates, though it be given generally p. 412to Chriſtians; My Brethren be not many maſters, ſaith the Apoſtle, in Iam. 3.1. When a maſterleſs diſpoſition bears ſway in Rulers, truly then if their pathes in every thing be not trodden, they are ſo far from being Counſellors, that they are themſelves uncounſellable. My deſire therefore to you is this; that ſuch Breaches amongſt your ſelves may be made up, that amongſt you there may be none ſuch, if it may be. But I ſhould further deſire, that if any ſuch be, you would with more wiſdom keep them amongſt your ſelves then you do: if ſuch differences and breaches, whatſoever they be amongſt you in counſels, come abroad, they cauſe great diviſions amongſt the people, and great animoſities in the hearts of the people, ſome one way, and ſome another, as their party, or their fancy leadeth them.

In the third place labour for union amongſt the Miniſters; that ſhould be one thing that the Magiſtrate ſhould take ſpecial care for: endeavour a union among the Miniſters of the Goſpel: they will have ſtill, and God would have them have a great influence upon the people. If there be jarrs between Paul and Barnabas, it is no wonder then, if one be for Paul, and another for Apollo: people preſently fall to parties: therefore I deſire you to conſider, in a ſpecial manner, let it be your care that the Miniſters be united: far be it that they ſhould be men to ſtir up ſtrife: and that they ſhould cauſe diviſions, or nouriſh them amongſt the people: ſurely, it is your duty, Rom. 14.19 to follow after the things that make for peace; and thoſe that will edifie one another. It is an obſervation that Bullinger hath, Bullinger.I remember in a Tract that he hath written de perſecutionibus Chriſtianae Eccleſiae, be ſaith: that whenſoever the Church had p. 413peace, auctae ſunt diſſentiones praecipue inter Epiſcopos & Doctores quibus populus nihil aedificabatur: by and by there aroſe differences amongſt the Miniſters, and by this means the people were not edified but deſtracted: and what then? then the Lord gave them to ſuch a perſecution, and then to ſuch a perſecution, ad abſtergendam aeruginem: and thoſe of us now that cannot pray together, nor give thanks together; no, by no means, we can neither pray for the ſame mercy, nor give thanks for the ſame deliverances: truly then we may go together in the ſame priſon, and it may be die at the ſame ſtake; far be it therefore from the Miniſter of the Goſpel, I ſay, that they ſhould cauſe diviſion or uphold it: but if ſuch a thing be, it was Nazianzens laſt requeſt to the Emperour before he left the Court, Nazianz.that he would uſe all the Authority he had to reconcile the Miniſters, foreign, Cauſe that diſſention, cauſe that war to ceaſe.

Oh, But you will ſay, how is it poſſible we ſhould do it, how can it be?

Truly, the Apoſtle hath a Rule, if it were we I underſtood, and as well practiſed, would reach very far in it: you have it in 1 Cor. 14.32. the Spirit of the Prophets is ſubject to the Prophets: the Spirit of the Prophets is ſubject to the Prophets: the Spirit of the Prophets, that is, the Doctrine which they did profeſs to ſpeak by the Spirit, this Doctrine is ſubject to the Prophets; how? prophetarum cenſuris, to their examination, and to their cenſure; they were to try it by the rule of the word, whether it were the word of God or no; Now, if the Spirit of the Prophets be ſubject to the Prophets, then certainly if men were to undergo ſuch a tryal of Doctrine, they would not be ſo ventrous both p. 414in the Preſs and in the Pulpit, as now every where they are; but it is for want of this rule not being obſerved, the ſpirit of the Prophets is ſubject to the Prophets. That is the third direction. Reconcile the Miniſters, and you will unite the Nation.

In the fourth place. I will but add a word of the reſt. Take away all oppreſſion, and all partiality in judgement; there will never be a union till then; while there is oppreſſion there will be diviſion: it is a ſure rule; Ubi deſinit judicium, ibi incipit bellum; war begins where judgement ends: a ſure rule; hold the reins of Government with an even hand: I ſay do not hold them ſtrait upon ſome, and looſe off upon others: for if you do, there will be a heart-diviſion that will ariſe: take but that Scripture (but mark) it is a notable Scripture, Job 34.17. Shall be that hateth right Govern? ſaith he: the word is foreign ſhall he that hateth right bind up? ſo it is in the Original, ſhall he that hateth right bind up? truly that man that doth not adminiſter judgement righteouſly in his Government, that man will never bind up the breaches of a Nation: he that hateth right will never bind up the ſore.

In the laſt place: pray for this mercy, you that are Magiſtrates, pray for it: it is not only your duty to rule the people, but to pray for them. Hezekiah prayed for the people; and you find upon every occaſion, Moſes his hands were up: and Samuel ſaith, God forbid I ſhould ceaſe to pray for you, ſaith he. And God hath promiſed to hear the prayers of the Magiſtrates in an eſpecial manner; you pray ex oſficio; you pray as men in office: their prayers are more then the prayers of any private and particular man, if they be godly. Conſider, I humbly beſeech you: as it is in Church-Officers, Iames 5.14, p. 41515. ſaith the Apoſtle, If any man be ſick, let him ſend for the Elders of the Church, and let them pray over him: why not for the Brethren as well as for the Elders? The Lord hath ſpecial reſpect to men in office: and in an eſpecial manner let your prayers be by ſtrength of arguments of faith drawn from thoſe great promiſes, I will give them one heart, and one way: the two ſticks ſhall become one in my hand: and by this means the Lord may make you the healers of the breach: the Corner-ſtone to unite, as well as to uphold the people. This is the dignity and this is the duty of Magiſtrates, that as Cornerſtones they uphold the building; and that as Cornerſtones they unite the building.

Now I have a word of Application ſuitable to the preſent occaſion, and I have done. The Uſe that I ſhall make of it is unto you, my Beloved, that are to vote in this Election: it is a great truſt that the Lord hath committed to you: the good, and the publick welfare of this great, rich, and populous City: I ſay it is a great truſt that the Lord hath commited to you. You are now to make choice of a Corner-ſtone, to reſt the weight of the building upon; a Corner-ſtone in whom the ſeveral parts of the building be united. You ſee what manner of perſon he ought to be. You ſee what the office is to which he is called. I ſhall now in the Apoſtles words give you a charge before God, and the Lord Ieſus Chriſt, who ſhall …udge quick and dead at his appearing, and in his Kingdom, that you do this without partiality, without reſpect of perſons: making choice of ſuch a one, of ſuch perſons as may be fit, and beſt ſuitable in your conſciences unto thoſe great ends that have been named, to ſupport and unite the building.

p. 416I, but you will ſay, What manner of perſons muſt they be, what manner of men muſt they be now that will be fit for this great work?

Truly, I ſhall but make choice barely of that direction laid clearly down, Exod. 18.21. the common rule for Magiſtrates which I ſhall briefly offer to your conſideration, and conclude. They were to chooſe Governors under Moſes, becauſe he could not bear the people alone: now ſaith he, chuſe you able men, fearing God; men of truth, hating covetouſneſs: mark ye: Firſt, I ſay, make choice of men fearing God; have not reſpect to riches ſo much, or to ſeniority ſo much, where there is not piety: Let that be the great thing you have in your eye: For I beſeech you conſider, they that have not given themſelves unto God, they will never govern for God; they will never give up themſelves to the publick good, who have not in that great work of Regeneration denyed themſelves; they can never do it: and therefore I ſay, it is the greateſt wrong you could do ſuch a man to chuſe him to an eminent place: for what do you do? You do but put into his hands a far greater occaſion, an opportunity of ſinning. Beſides (I beſeech you conſider) if they have not the fear of of God in their hearts, they will not have the preſence of God in their Government: I ſay, if they have not the fear of God in their hearts, they will not have the preſence of God in their Government: and ſurely they will never rule well, that rule without God: in ſtead of being a Corner to ſupport the Common-wealth, truly they will be a means to deſtroy it. Therefore that is the firſt thing; have reſpect unto godlineſs; let them be men fearing God; thoſe that have firſt given themſelves to God, p. 417and then when they have given themſelves to Gods ſervice, they will give themſelves to yours: but never elſe.

Secondly, The ſecond direction that is there given, is, they muſt be men of courage; able men, you read it; it is foreign in the Original, it ſignifies ſtrength either of body or mind; they muſt be men of ſtout and reſolute Spirits. Magiſtrates meet many times with matters of great difficulty: ſometimes they be ill looked upon by them that are above them: ſometimes they are ill ſpoken of by them that are below them. Now I ſay, this will require a ſtoutneſs, and reſolution of ſpirit, that a man ſhall not flatter the one, nor he ſhall not ſtrive to pleaſe the other, but go on in his duty, and not turn aſide neither to the right nor to the left hand. I told you, Magiſtrates are called the Shields of the earth; a Shield is a venterous weapon, receiveth all the Darts: and I ſay he had need be a ſtout-ſpirited man that muſt undertake ſuch an employment: he muſt be a man of courage, that he may not for fear of them above him, nor that he may pleaſe them below him, he may not ſtep by, or beyond his duty. He may diſpiſe the murmurs of the multitude, and he ma… ſay, Bene facere & male audire, regium eſt, Seneca.Seneca. It is the property indeed of a noble Spirit: for if you ſhould chuſe now a weakhearted man, one that is not able to encounter with difficulties, but is afraid of the appearance of every danger, when any oppoſition preſents it ſelf, his heart faileth, and he will be ready to turn with every wind; you have ſeen woful experience thereof: therefore I ſay, the next thing, as to be a man fearing God, ſo in the next place, let him be a man of courage, a man of ſtrength and reſolution of Spirit.

p. 418In the third place; let him be a man of truth: chuſe men of truth: that is, not only men that love the truthes of God, and are valiant for the truth upon earth in that reſpect, but men that love truth in judgement: men that love to execute true judgement, as the expreſſion is. My Beloved, a falſe Judgement is a lye to Authority, and therefore the greater tranſgreſſion: I ſay a wrong Judgement is a lye to Authority, and therefore the greater tranſgreſſion: there is a great deal of Art not only in ſinning, but in concealing, Micah 7.3. So they wrap it up; ſometimes the forgery of a witneſs; ſometimes the ſubtilty of a pleader, there is a miſt caſt before the eye of the Magiſtrate: and truly by this means many times wrong judgement proceedeth from him: which now if he be not a man that loves truth, he will never be diligent to ſearch out the cauſe; and therefore that is the third thing: Chuſe men of Truth.

And then in the laſt place, Let them be men hating covetouſneſs: hating covetouſneſs; not only he muſt not be a covetous man, but muſt be a man that hateth covetouſneſs: Certainly my Beloved, that man that is greedy of gain, will tranſgreſs for a morſel of bread; the pooreſt circumſtances will turn this man out of the way of Judgement; a gift blindeth the eyes, Deut. 16.19. truly, the man cannot ſee with his own eyes, he cannot ſee with the eyes of the Law, nor he cannot pronounce the Sentence of the Law: ſurely men will never take care for the publike profit, ſo long as their eyes are ſet upon their own private gain; it was an old obſervation of Salvian: Salvian.Dives poteſtas pauperem facit Rempublicam; a rich Magiſtrate commonly makes a poor Common-wealth; who make it their buſineſs to p. 419ſerve themſelves upon it. Therefore in an eſpecial manner theſe are the directions I give you, and I lay it upon your conſciences in the name of the Lord, that you make choice of ſuch a one, and that will ſerve for thoſe high and glorious ends that hath been mentioned to us, to ſupport and to unite the building: by this means (my Beloved) the Lord ſhall be with them, and with you in their Government: and by this means, your City ſhall be called a City of righteouſneſs, a faithful City. And ſo much now ſhall ſerve for the opening to you this firſt branch of the Text, how to ſupport, and unite. Let us look up to God for a bleſſing.