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A51032 The magistrat's dignity, duty, & danger set forth in a sermon preached in the High Church of Edinbvrgh, on the anniversary day of the election of the magistrats. Mackqueen, John, d. 1734. 1693 (1693) Wing M228; ESTC R22255 26,360 50

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for them Exod. 32.10 by telling I 'le make of thee a great Nation let me alone that my wrath may wax hot against them He would not forbear Moses was of another Spirit than many among us who care not what come of the Publick whether it rise or fall whether it thrive or perish if they can sit at a full Table and sleep in a sound Skin I 'le make of thee a great Nation What a Temptation this would have been to those who scruple at nothing leave no Stone un-turned as we say to raise their Families though on the Ruine of their Neighbours yea and will not stand to tread on the neck of their best Friends to serve their own ends Heb. 1.25 26. Moses preferr'd the prosperity of the People to his own Grandeur he made choice to share in their Affliction before the Riches and Honour of Egypt Yea Exod. 32.32 his Zeal for the Publick flew higher when he was content to forego his Happiness that they might not miss theirs Sumus magnorum Exemplorum parvi imitatores Salust Did not the same publick Spirit act Jehojedah and Nehemiah Mordecai and Vriah Jeremiah and St. Paul and O! what punie Followers are we of this cloud of Witnesses To convince you how much you are all concerned to advance and promot the common Advantage of one another and the publick well view the whole frame of Nature and you 'l see there is nothing created for it self but so placed by the Divine Providence that it may contribute to the good of others all that is most excellent in Nature is most communicative and beneficent as if with on consent they conspired to condemn Selfishness The great Luminaries of Heaven the Waters of the Ocean the Fruits of Trees the Folwers of Meadows these are for the Pleasure Use and Benefite of others as well as for the Beauty and Ornament of the Universe The more noble any thing is Caussin's holy Court Discourse of Monarchs it is so much the more useful and as an eloquent Author has it the great things of the World were made to serve the lesser God would not that the great things should be great in vain but that they should pay for their greatness by the favours and care they were to take for the little ones Kings and Monarchs are for the Peopl's Safety and Preservation Royalty is an invention of God appointed not for the benefite of Kings but of the Common-wealth it was not instituted for the Vain glory of Men but for the safety of the Universe and Princes are more for the Peopl's sake than the People for theirs It were happy if Rulers of all Degrees did believe this and act accordingly then they would not measure the lawfulness of their Practices by the length of their Sword or the strength of their Arm Ferrique potestas confundit jus omne manu Lucan lib. 1. circa finem Men were never cloathed with Power to use it Arbitrarly to serve their Avarice with the Goods or their Revenge with the Blood of their People if these whose Authority is absolute did stretch it no further than they should did they count nothing Glorious but what is Just nothing Magnifick but what is Vertuous their Power would prove the Bull-wark of their People and the Peoples Lives and Fortunes would be the Support of their Grandeur and the Security of the Government since then the doing good to others is the Language of the whole Creation and the most excellent things are the most useful we most not think God has given Men Natural Gifts Temporal Accomodations Spiritual Endowments for themselves alone No no what is withheld from this Common and Universal End is a piece of Monopoly Theft or Sacriledge Brutus exuit patrum ut consulem ageret Valcrius Max. lib. 5. cap. 8. which God will enquire after and accordingly punish The Sages of Gentilism without any other Light than what they received in the Sinai of Nature concluded they were born Tributaries to their Countrey Zeal for the Honour of the State with them swallowed up all thoughts for their own Ease or Domestick Concern Plutarch vit Lyc●rg vircit a●…or patriae laudumque immensa cupido Virg. Aeneid lib. 6. this so far swayed them it did preponderat that Natural Affection to their Children Care of their own particular Honour and Reputation Love of Life and all things else which have most Ascendent over Men. How it stiffl'd in them Natural Affection we have an instance in Brutus who with a stern Countenance and stout but yet serene Heart ordered from his Judicial Tribunal his two Sons to be whipt to Death in his own Presence for Conspyring to subvert their Countrey and prostitute it to the Tyranny of the Tarquins Non ego te Catilinae adversus Patriam sed Vatriae adversus Catilinam genui Valerius Max. lib. 5. cap. 8. from which it was newly liberated Fulvius without pitying the Youth or regarding the blooming hopes so apparant in his Son in whom Nature had engraven all the rare Accomplishments capable of Politness and Improvement by Art caused put him to Death for joining with Catiline telling he begot him to serve his Countrey against Catiline and not to serve Catiline against his Countrey Pharnaces King of the Parthians when he was dying bequeath'd the Kingdom to his Brother because better qualified rather than to any of his own Sons saying he held himself more tyed to their publick State than to his Family and that it was mor incumbent on him to provide for the Kingdom than for his Posterity But howsoever a high Pitch of Masculine Spirit in some Heroes or a piece of Roman Gallantry in others or some will say an obdur'd Temper or some Politick Consideration might choak all Natural Sentiments in those of a more hardy Constitution Plutarch vit Lycurgi yet to see the Spartan Matron counter-act the Genuine Tenderness of her Sex the Peculiar Weakness of old Age so subject to repining Grief the fond Affection of a Mother to see her Generosity and Magnanimity transport her beyond all Humane Tyes to rejoice in the Death of her Sons when it was for the Ransom of her Countrey to see her Master so great a Disaster and patiently digest the Frustration of so great Hopes as she might rationally expect from such promising Sparks and all this from a Principle of Zeal for the Honour and Interest of her Countrey is such an instance as may at once strike us with Wonder and Admiration of her Vertue and a just detestation of the Mean-spiritedness so generally predominant amongst us 2. Others to uphold the Reputation and Interest of their Countrey sacrificed their own Honour than which nothing is dearer to Men of Spirit it was this which put Life and Motion into all their Actions of Bravery yet upon Competition they did choose to Forfeit their own to save their Countrey 's Credit so Catulus when the Roman Army