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 Lycâ—rg vircit aâ—…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
1 Cor. 12. in the friendly Imployes of the parts of the Natural Body which are serviceable to the whole to one another the eye sees not for it self but for the Body the hand works not for it self but for the Body so that to prefer a private good before the publick is to transcribe his folly who would famish his whole Body to fatten a toe or save his finger We see in Nature the great Fabrick of the World is maintained by the Reciprocal Friendship and Confederacy of it's Parts which should they universally fall out and break the Bond of Unity that is betwixt them should they act their Antipathies upon each other yea should they but cease to serve one another for the general good the whole Machine of Heaven and Earth would be dissolved and all things shuffled into Confusion and Ruine The great Animal of a Republick has as much consent of Parts as much need of one another's friendly supply the Representation of this in that pretty Apologue of Menenius Agrippa reclaimed the Common-people that beast of many heads but few eyes and little brains to their Duty after their seditious Revolt He told them Plutarch vita Coriclani there fell a discord betwixt the Stomach and the members of the Body they accused it as devouring all and doing nought while they toiled and fatigued to serve and uphold it in the mean time she asserted that by her providence all she received was expended and communicated for the use and sustenance of the other parts without whose Cares and Pains they would have famished and become unfit for Motion or Action and this was the case of the People of Rome and the Senat which housbanded whatever it received for their behove and by it's prudent Managry reserved it for their need upon necessitous Emergents and fit Opportunities distributed the same so as it circulated to supply and answer the Indigencies of all the Parts of the vast Body of the Common wealth by this familiar and witty comparison he described truly the nature of their State appeased the fury of the Multitude and made them cheerfully resign themselves to the Conduct of their Governors Now these four Reasons from Nature and Morality Grace and Policy may convince us how justly this Publick spiritedness may be expected from us all but more peculiarly from you my Honourable Patrons whose Station Capacities and Abilities are more calculated for this end in a more eminent manner than the Circumstances of others can qualify them for and as I doubt not of your Zeal to imploy your Trust for the Honour and Interest of the City so that you may do it sucessfully take these following Directions as so many helps to that Purpose 1. Piety qualifies Magistrats to act worthily for the Publick I may well begin with this for it has the same Preeminence among the Graces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. which God has among Beeings other Vertues requisite in Rulers will miscarry without this lay the Ground-work they will make a glittering shew without they be enlightned and enliven'd by this it is this that sanctifies their Policies from this they may expect a happy Event to their Undertakings things have never succeded better under any Mans Conduct than under these who seek the Direction Assistance of Heaven it is no Wonder these who have such Power and Favour with God by the pious and welcom Violence of their Prayers the Assiduity of their Devotion should have an auspicious influence on the happy ordering publick Affairs to their designed end the Religion of Rulers is the best Angel-guardian of the City and Superintendent of it's common Concerns The Romans concluded Plutarch vit Marcelli the flourishing Prosperity of the Common-wealth depended more on the Senats zealous Care of the matters of Religion at Home than on the Power Policy of their Armies abroad therefore they imputed the bad Success of their Affairs to some neglect or defect in their Religious Services your privat Christian regular walk in your own Families although it be not obvious to others yet is not less acceptable to God less Comfortable to you or less influential to prosper your publick Proceedings the Prayers of the Closet although less conspicuous yet is not less vigorous to bring the Benedictions of Heaven on your Actings at the Council Table were we all more exact and more conscientious in our private Houses Selfishness and Partiality Revenge and Pride would not mingle so much with our Administrations Psal 101.2 to the prejudice of the Publick David's care to walk in his own house with a perfect heart fitted him the better to sway the Sceptre of Israel there are some Magistrats who compose themselves to a decent Carriage a grave Deportment a modest Behaviour while they walk the Sreets sit at the Council-board frequent solemn Assemblies or meet on publick business they are then hemm'd in by the multitude of Witnesses over-awed by the Ceremonies of their place but trace them home you 'll find them little better than incarnate Devils there you 'll see them domineering Husbands unnatural Parents and imperious Masters many have been admired abroad in whom neither the the Wife or Servant could behold any thing Praise-worthy at home these Magistrats run the fate of such Prophets Mat. 13.57 who are not honoured in their own Countrey Respect is certainly the very soul of Government the great Charm to tye humane minds to a cheerful Subjection to their Superiors and where this is wanting no Power or Policy of Rulers can make the obedience of Inferiors cordial or lasting Piety infuses Awfulness into their Countenances and Authority into their Commands people will never readily or from the heart obey these who maintain not the Honour of their Character by Religion and Vertue This Piety will introduce Self-denyal into the Soul than which I know no better disposition towards Magistrats ☞ acting zealously for the publick Publick persons with private Aimes are the ruine of Church and State of City and Countrey while private Persons with publick spirits are the supporters thereof Selfe-love is the Original of all the disorders in the universe faevior est tanto quanto est occultior hostis Claudian a Person can neither be a good Christian or a good Magistrat so long as he is byassed thereby the City had as good guard against a selfish Magistrat as a Common Foe for of the two he is the most dangerous Enemy has greater Advantages and fairer Opportunities to injure it It is large Souls more than large Estates which capacitats Men for great undertakings these who are content to be poor in a rich City rather than Rich in a poor Community are certainly more likely to manage it 's Concerns for the publick Well-fare of the Place such will never make the Common-good a Stale to the interest of a factious Party or enrich themselves at it's cost Search the Scriptures or Humane Stories you 'll
hardly find any Commended for their care of the Publick without this self-denyal Carnal ends Privat Affections domestick Interests usually obstruct noble Enterprises men subject to Impressions from these in time of any Storm or Difficulty go foreward or backward for the service of the Publick as they see it consistent with their own temporal Safety or personal Security Pray you abandon your private Aimes and selfish narrow Designs look not a-squint to your own particular when the Publick is in Danger call to mind the solemn Protestations you have reiterated the Objections made against some of your Predicessors how justly or unjustly my Business is not in this place or at this time to inquire into consider the Expectation people have conceived of you upon your getting the Reins of the Government into your hands if you embazle the common Stock to increase your own if you raise your Fortuns on the Ruine of the Towns Treasure or imploy it to ends of Luxury or Riot you falsifie your Oaths you 'll get a Sting in your Souls a Blot in your Names which will out-live your Authority and dashyour Memories with Infamy and Reproach But if in stead of this narrow Self-confinement we transfer our Love to the Publick and suffer it to dilate it self in proportion to the large extent of it's concerns this widening and amplifying it's Object is so far from weakning it's force that it fortifies and replenishes our Souls with strong Inclinations and generous Resolutions to advance it's Interest to withstand whatever is level'd directly against it or may have a Tendency to it's detriment This will make Magistrats indefatigable in their pains for the publick and inflexible to all the Temptations wherewith others seek to corrupt their Integrity We see what Miracles this passion is able to produce when it terminats on some sorry Objects it is not frighted with Dangers nor chock'd with Difficulty it is not stiffl'd with Opposition or diverted with Discouragments it looks on all these as Tryals of its strenght and occasions of it's Triumph and truly it has afforded the World no less matter of wonder in these many Hero's upon record who were inflam'd thereby to welcome Death with all the Harbingers of Terrour Circumstances of Horrour and dreadful Consequences wherewith the ingenious Cruelty of some inhumane Monsters presented it to them rather than survive their Countrey 's Liberty and Glory St. Paul confounds all the Graces with Charity as if they were not so different in Nature as in Name from it No winder it is the Soul that quickens and acts them all and as the passions are nothing but the Lackeys of Love so we may say all the Vertues requisite in a Magistrate are the Ministers of Charity this will set his prudence on work to discern the Seasons of acting as well as the nature of these things which conduce to the Hurt or Well of the Community This will make him just though to his own prejudice for the benefite of the Society it will make him with such Temperance and Moderation hold the Reins so evenly that the City suffer not by foolish Pity or cruel Severity and it will inspire him with Courage and Fortitude than which I know no Vertue more necessary to men in publick Stations to carry them through in acting for the common Advantage Let me therefore in a particular manner recommend it to you as that which will make you invincible to the assaults of the Great Immoveable with the Aspersions of the Envyous and victorious over the Clamors of the Rabble Indeed Love to the publick in the Civil is like the Sun in the Natural World the Fomenter and Cherisher of all that conduce to it's Ornament and Preservation yet as the Sun in the Firmament has it's different Mansion houses in which his influences are various in some more in some less Benigne and Forcible so this Love to the Publick exerces it's Efforts with more or less Vigour as it is in conjunction with those divine Habits but with none is it more Triumphant than with this Christian Fortitude here he darts his most refulgent Beams here he makes his most vigorous Sallies here he makes his bravest Conquests here he makes his stoutest Resistance against all violent Invasions here he practises the greatest Warchfulness against the cunning Incroachments on the Goods and Properties of these he has charge of If this Fortitude had not animated the first Founders of Empires the State had perished in it's Swadling-bands had not this born them up in the pursuit of their great projects they had fainted in the Way and did it not accomplish their Exploits their former Advances had been repell'd with disgrace they lose the Reward of all their Labour and their Names dyed without Elogies or Applause This has made famous Men choose Death with all it 's frightful Appearances rather than a Life of pleasure and ease while their Nation lost it's Honour they coveted not to retain either Life or Liberty longer than thereby they could serve and save their Countrey and when they expir'd in it's quarrel were crush'd with it's Ruine they raised lasting Arches for their glory We need not search the Rolls of Greece the Records of Rome or the Region of Romances for instances of Heroick Courage or this publick Gallantrie of Spirit not only the Christian World but our own Countrey afford Examples of undaunted Bravery and Publick-spiritedness Many who loved not their Lives to the Death but were hailed to Prisons martyr'd on Scaffolds fell Victimes to the Fury of a popular Rabble preferring an honourable Death to an infamous Life which they counted such if they survived though with all affluence of Wealth pleasure and honour their Countreys glory It is this Fortitude which makes men in power and place contemn great Dangers conceive great things combat great Hardships for the Publick it is not want of Power but want of Courage in Magistrats that the Weak become a prey to the Strong and innocency is born down by Injustice and Oppression This will ingadge them to espouse stoutly the cause of afflicted Widows and distress'd Orphants against those mighty Nimrods or strong Oppressors who seek to maintain their Vanity Luxury and Pride and support the declining Grandeur of their Families with their Portion and Patrimony There are some Relicts and Off-spring of honest Merchants and Laborious Trads men in the GOOD TOWN which need your assistance upon this Account nor is there greater Oppression or Injustice in any obscure distant Corner of the Kingdom than what is committed through Force and Fraud on some of the Inhabitants of this City the publick Seat of Justice in which to my certain knowledge many who to keep up their former Reputation seek under a bashful Modesty to conceal their Straits hide their hard Condition under a fair Countenance visit their Neighbours Houses with hungry Stomachs where they sit picking their clean Teeth after many a sorry Meal rather than discover their