A sermon preached to the Honorable citizens of London, September 29. 1659.: being the day of the election of their Lord Major. Wherein is distinctly shewed, I. The usefulness of a powerful ministry to the civil governor. II. Integrity when in conflict is most amiable and in its highest glory. III. What virtues are desireable in a good magistrate. By Philip Nye a servant of Jesus Christ in his gospel.

A SERMON Preached to the Right Honorable the Citizens of the City of London upon the twen∣ty ninth of September, 1659. being the day of the Election of their Lord Major.

The TEXT.

Nehemiah, 6.11.

And I said should such a man as I flee, and who is there that being as I am would go into the Temple to save his Life? I will not go in.

JErusalem that famous City, had Ne∣hemiah their chief Governor, set o∣ver them by that Higher power, under which for their sins they then were in bondage. Artaxer∣xes appointed this Nehemiah to that trust, and its more then probable Considering their then distracted Condition, they would not have chosen so wel for themselves, If your just rights

should be taken out of your hands, yet they wil be found in Gods hand for you, who many times by a less pleasing way doth better for us then we would do for our selves

Nehemiah was a person eminently qualified for a Governor, I have chosen him to be the Pattern by which you may direct your choyce this day.

As the trust of Nehemiah was great, and the peo∣ple of God greatly concerned in his well or ill ma∣nagement of it, so was his opposition.

The Stratagems and Devices of Tobias & Sanballat with the great Wisdom and courage of Nehemiah in wrestling through and escaping them is the sum of this whol Chapter. Their first assault begins with ver. 1. which was subtile and importunate enough but defeated; and is storied in the nine first verses yet ver. 10. they are on again, and with greater craft in their design, but to as little purpose though the Temple was the snare, and a Prophet the Driver, yet all miscarries, this Holy man will not go into the Temple. How indefatigable are the Churches Ene∣mies!

Good Nehemiah when got over one brunt He praies for strength against another ver. 9. Now ther∣fore O God strengthen my hands. Such a praier at such a time, a praier for strength after he had found strength and got the victory, evidently implies ei∣ther,

First, That a Good man, though he prevail in a conflict, yet may be left under such feebleness in his mind, and discouragement in his work as will need a recruit from above; In our Militia if prai∣er

be neglected, we shall not be able to stand two brunts together, as at meals so in our Conflicts pray before and after. Or,

Secondly, If our work be great and we steady in it, opposition likewise wil be great and constant against it. The Enemy though every foot defeated yet wil rally again, How wil Balaam go from place to place, and try conclusions that he may find out a way to curse Israel Pharoah, how oft disappointed in his designs upon the people of God, yet in what a wretched Constancy is his resolution to mischief them first or last. This must every good Soldier of Christ mind, No sooner give fire and discharge, but load again, and stand in an expecting posture, in a readiness to receive a second assault.

This latter tryal of Nehemiah, by the return of Tobiah and Sanballat upon him in another shape, and the blessed Issue of it is that part of the story only which is to be the subject of our present discourse; in handling whereof two particulars are to be insisted upon.

• 1. The snare or design it self and great artifice used in the projection of it.
• 2. The blessed frame of heart in this prudent and holy man by which he works through it.

For the design. An Apostat Clergy-man (Nehemiah's affection to that tribe being generally known) is hired by Sanballat and Tobias verse 12. To ffaine Ne∣hemiah into an eminent & suddain danger & such as there is but one way in the world to escape it, This

way mean and ignoble and not at all sutable to a man of Honor. But that be may the more easily swallow all, Shemaiah must act the Prophet and tel his story both in respect of the danger and means of deliverance as from the Lord. Suddain danger may gaster a man of courage and so far discompose his mind, as any means of security if at hand will have easie entertainment, especially if it be the re∣lation or instruction of a Prophet. Which requires the exercise of our Faith, we ought to beleeve ra∣ther then Judg of what God directs us to by his Prophets. So that these Impostors thought them∣selves sure now they had got a Prophet to act a part in the cheat, Nehemiah (they knew) would be taken with a Prophet, if there were any way in the world to seduce him.

From this particular one Observation.

Doct. Governors if Holy, though wise, yet are apt to be led by the Counsel of their Prophets.

Magistrates and Ministers Princes and Prophets, have neer allyance, servants together under the great God and our Savior Jesus Christ. The Ma∣gistrate is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Minister of God, Rom. 13.4. the other is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Ruler over us in the Lord 1 Thes. 5.12. their imployment is about the same persons, to suppress the evil and encourage the good; Their Rule also that guides them the same; Magistrates are Commanded to read and medi∣tate on the Law of God and learn thence his fear, Josh. 1.8. For a man that is in honor and understandeth not, is

like the beast that perisheth, Psal. 49.20. And Ministers to instruct them to interpret and apply this Law to the Magistrate and his People upon all occasions, In any great undertakings the Lord stirs up their spirits together, the spirit of Zerubbabel Governor and the spirit of Joshua the High Priest, Hag. 1.14. These two Olive-trees fil the same bowl, Zach. 4. They are joyned together in the success of their work, be it prosperous, Psal. 118.19, 20. They bless the Lord together, if otherwise, they suffer together, Rev. 11.4.

This Contexture of interests begets such mutual dependency of each on the other, that Nehemiah's E∣nemies, venture all upon the Confidence they had, this holy man, even in what concerned publick safety would listen much to a Prophet.

Application 1. Let Magistrates from this example of Nehemiah be watchfull and circumspect in this respect, and not receive all Counsels hand over head from such as give it under the Covert of this high Calling. Satan himself who hath the Conduct of the Churches Enemies is in the greatest readi∣ness, thus to seduce Governors and Magistrates by closing with their Prophets, and speak destru∣ctive Counsels through such Oracles. The Lord purposing Ahabs Ruine, In what a readiness is Sa∣than to pitch upon this as the surest way to effect it, 1 Kings 22.21. I wil go forth, and wil be a lying spi∣rit in all his Prophets. If Ahab should have been shie and not value the Counsel of one or two, and ther∣upon called a Synod, as in more weighty matters

Princes are wont to do, Sathan had fitted him, and all Ahabs advantage by his Synod would have been a greater Confidence only in the way of his own destruction, for there was a lying Spirit in All his Prophets.

Application 2. Though it hath been thus; yet a good Magistrate wil value a good Minister, and take Counsel from him as an Oracle of God, 1 Pet. 4. Sa∣than hath prevailed with the Prophets, and by them, with Princes to their undoing, yea and without them also, and against what they have Counselled, & Magistrates have been unrighteous, Oppressors, & Tyrants over both Ministers & peo∣ple, yet Magistracy is the Ordinance of God, and so is the Ministry. It hath bin the practice of wise & ho∣ly Governors in al ages to give this respect to their faithful Ministers. What intimateness was there between Moses and Aron in Communicating their Counsels and endeavors, the like between Joshua and Eleazer, David takes advice from his Prophet Nathan, and Josiah from Huldas, I say wise and holy Governors. That Magistrates encourage their Prophets, it is not only from their holiness but their wisdom, it's of such a great and singular advantage, to the more easie govern∣ing a City or Nation, the keeping up of a stir∣ring and powerful Ministry, that wisdom will di∣rect, if no higher Principle, to put forth their au∣thority this way. I shal the rather add a word fur∣ther for the evincing hereof: because our new Modellers look upon the Ministry as needless, if not

hurtful in a Commonwealth.

That so great a multitude as in a City or Nation, & in so great a variety for disposition, should be kept together ruled & governed by one or a Jew persons, This doubtless shews such powers are of God, Psal. 144.2. Who (saith David) subdueth my people under me. This the Lord doth, 1. By framing our Natures to society and fitting us hereunto by principles of morality. And the good of dependency upon o∣thers, for guidance and Conduct is taught us in our Childhood, and the sense and truth of it nourished with our Mothers Milk. 2. But that which strikes the main stroke, and brings a People more ne∣cessarily into subjection is that which Paul menti∣ons. Rom 13.5. You must needs be subject not only for Wrath, but also for Conscience, in which Scripture you have the two Sinews of Government, the two great Tendons by which the members of a politick body are brought to move under their head. Wrath and Conscience, Fear of Punishment, Consci∣ence of Duty, The one from the Civil Magistrate, The Dignity Splendor and Glory that is put upon him, is to beget fear and dread in the hearts of his Subjects, and to acknowledg him the Minister of God, a Revenger to execute Wrath, Rom 13.3. But to bring a people into a Consciencious subjection, God makes use of another hand, This Principle is to be planted and dayly watered by the Ministers of the word: Jehosophat took this course to bring his people into a more kindly subjection, He sent his Princes or Civil Powers, and with them the Levites and Priests, and they had the Book of the Law of the Lord with

them, and went through all the Cities of Judah and taught the people, 2 Chron. 17.7, 8. And this latter of the two is not only the more honorable, but the more sure and Constant; for though Wrath puts a must or ne∣cessity as wel as Conscience in respect to our obedi∣ence, yet with this difference, obedience from Con∣science is willing and out of love, for Conscience hath its seat above all the faculties of the Soul, and brings them into obedience naturally, But Wrath takes hold of the lower and more servile part of the Soul, our Fear and Passion, and subdues us by violence, like putting a Shackle upon the Foot, by which a man may guide his beastindeed, but it wil be with much more strife and difficulty, A Bitt in the mouth, or a Hook in the Nostrill, the Superior and leading part of the Creature governs & guides it more naturally, and every limb or member fol∣loweth each other in a more kindly motion. 1 Cor. 9.16. A necessity is laid upon me, yea, wo is unto me if I preach not the Gospel, ver. 17. If I do this willingly— if against my wil; where moved from the Woe or Wrath only, there may be Obedience, though a∣gainst our wil, but if there be also Consciencious ne∣cessity, a willingness will naturally follow.

It is also a more sure & Constant obedience, Con∣science hath the unchangeable word of God for its foundation, a people so subdued will stick close in their Obedience. Those that fear God will honor the King, where there is a Conscience, and thence a giving to God what is Gods, there will be a giving to Caesar what is Caesars. As the Lord hath granted the use of an Oath (though a Worship peculiar to him∣self

So also hath he the use of Conscience to the Civill Magistrate to oblige his Subjects in obedience to him. These are additionals out of the Treasury of his Holiness, and of great importance in the ma∣naging of Civil affairs both which have their edg and Efficacy by the Constant whettings of a powerful Ministry.

There is therefore this reason of State, why Go∣vernors should much esteem the Ministry, for, without it, they know not how to rule in the Lord nor the people to obey in the Lord, that is, from a principle of Conscience, there will be no free sub∣jection where there is no Conscience and respect to God in our obedience to men: if we have no∣thing but Wrath and Violence to subdue a people, we govern men as men govern Beasts, as God governs the Devils and damned in Hell, they beleeve and tremble, and in a City or Nation so governed there is nothing but weeping and gnashing of Teeth, misery with Contempt and indignation against the pow∣ers that are over us, and have brought it upon us.

We come now to the second Branch and what ariseth more imediately out of the Text.

And I said shal such a man as I flee &c. wherein,

1. The Evil he was tempted unto: To flee, that is to go into the Temple and so make an escape, The Temple as a place of security, either Natural for its strength, or Moral for its priviledg. The City lay open having yet no Gates or doors to se∣cure the Inhabitants, ver 1. but the Temple had,

and therefore more safe, of this he is minded by shemaiah verse 10. Let us shut the doors of the Temple. Or as a priviledg'd place: Malefactors that are under guilt and fear, Flee to the Temple and take hold of the Altar, as a refuge and security against Death & punishment, so Joab fled unto the Tabernacle of the Lord, and caught hold of the Horns of the Altar, 1 Kings 2.28. Which to do, though it be no sin or evil in it self, yet in the Circumstances, it was so dishonorable, and unsutable to his spirit and place, as he would die rather then do it.

There were these Circumstances would have rendred it evil to him more then to another. First, He was accused of Treason, that he would be King and cause the people to rebell against Artax∣erxes, now if he had fled, and taken the course usu∣all with Malefactors for refuge, it would have implied a Guilt and strengthened the suspicion. Secondly, If he had betaken himself to the Temple for security only and defence, yet such a fear in a Governor would have been a great discourage∣ment to all under him, this thing those that laid the design, had as a Main in their eye and intention, knowing if they could make him afraid, the advantage they had thereby to hinder the work. Compare his praier, and the ground of it as both are laid down in ver. 9. They all made us afraid (endeavored so to do) saying their hands shall be weakned from the work that it be not done, Now therefore O God strengthen my hands. That this was the drift and scope of their wicked design upon him, and the danger he escaped, cleerly appears in vers, 13.

therefore was He hired, the Prophet that came as from God, that I should be afraid and do so and sin, and that they might have matter for an evil report that they might reproach me.

The snare was so cunningly laid, that as there was the concernment of his life and the Ruines of the publick affaires depending upon it on the one hand to drive him into it, so was there not any thing simply evil or peccatum inse to discourage on the other hand. Some Punctilio's only of honor and Credit, which to neglect is a sin, in some cases only. In case of life and death, the nature of such omissions is much altered, So that had there not been a very exquisite mould of Spirit in Nehemiah, and choyce Graces, and in a readiness for exercise, he had been undone, and the people of God with him: And had not he been thus exercised, the lustre of those Graces had not so eminently appea∣red unto us.

There is no posture of a man, whose heart God hath wrought to himself in truth and sincerity, wherein Grace and vertue appears in greater lustre and Glory then when he is found in some conflict or under some difficulties: What then he is, he wil appear to be, and what he then appears to be, he is indeed. It is so with a Magistrate, with a Nehemiah. Afflictions and oppressions are trialls, And as Gold shines and brightens most when in the fire, so doth our Faith, and Love, and Hope, and every Grace. A Horse is at no time so gallant a Creature as when mounted in Battel, at each Bog∣gle

& fright, his Eye, his Ear, his Nostril, every limb throughout appears in a fresher perfection.

A Saint, when his Graces become his Armour, Faith when a shield, Hope when a Helmet, Righte∣ousness when a Breast-plate &c. Then have you a Saint in a most taking beauty. A Christian cannot exercise any Grace at such a time, but what is of proof and Grace indeed, Grace in strength and vi∣gor. When the Church is in Conflict, when as an Army with Banners, then Christ as one taken with her, cries out Thou art beautiful— O my Love thou art comly, Cant. 6.4. And how earnestly doth he beg a∣nother look while shee is in this posture verse 13. Return Return O Shulamite that we may look upon thee.

The Lord himself never appears in so glorious a presence as when the LORD OF HOSTS. And what a Glory was that in which Christ shined when Judas with his band of men came to take him, I am He, saith Christ, and no sooner spoke it, but being astonished they fell backward John 18.6. so you that are our Magistrates, our gods here amongst us, whatsoever there is of true excellency in you wil at such a time radiate and shew it self. And if to be steady and resolute in a matter of Justice & Piety, seem vile in the Eyes of others and they deride, your resolution will rise with Davids even to be more vile. Where Grace is in pretence and shew only, like the stony ground, there wil be a withering in such heats and conflicts, for what we only seem to have, is now taken away, But to him that hath at such a time especially, it shal be given: Ther∣fore such men in their Conflicts wil be as Jacob in his

wrestling He was for power with God as a Prince Gen. 32.28. such was the perfection and glory of his Graces appearing in that conflict Having therefore the ad∣vantages of this posture of Nehemiah to draw his perfections more to life, I shall now shew you the Graces and Vertues in particular that are so emi∣nently conspicuous in this Man, heigthned and shineing forth in this his conflict and victory, which ought to be attended and looked after in whom∣soever you shall this day choose for your Nehemiah.

They are these.

First you have in this Man a publick Spirit; shall I go into the Temple to save my life? shall I pre∣ferr my private before the publick? There is one thing more to a Man then life, his Eternity, immor∣talitatem quidem contra Rempublicam non acceperim, said a Heathen. Moses & Paul knew what they said when those transcendent and unparaleld expressions of a publick Spirit broke forth. Exod. 32.32. Rom. 9.3. But to keep in the rode of what is exemplary and i∣mitable, There is nothing in this World deerer to us than life. Job. 2.4.

Yet where a publick Spirit, how easily and freely will such a Person prostrate and lay his very life as an out-work for the Defence and Security of the publick. Esther a woman, and that Sex most tender, and timerous of death, especially when in so much prosperity, yet having the welfare of her people in her Eye, how confidently doth she engage, and with what a manly resolution defie all personal concer∣ments, IF I PERISH I PERISH, Magi∣strates are Shepherds Mich. 5.5. Esay, 44.28.

the good Shepherd saith Christ, will not flee and secure himself, leaving his sheep to the Wolf but the good shepherd will give his life for the sheep, Joh. 10.11.12.

Shall I go into the Temple to save my life? the actings of a publick Spirit rise up here to a very high degree, it is a resolution: (such is his zeal for the publick) as he will not put it upon so much as an Hazard to secure his neerest concerments, no not lire it self. I say hazard, for it was not a certain loss. It was not said if you go into the Temple, you ruine all, but it was told him peremptorily, and by a Prophet, and the time when and the manner how, his life would certainly be lost, if he did not take refuge there, & at that time he knew not the contrary, for it was afterwards perceived by him verse 12.

Magistrates ought not to put the welfare of the Publick upon the least hazard for the ascertaining their own enjoyments, though of greatest impor∣tance, This man would never have been brought to put the publick not only upon Hazard but certain loss and detriment, as it's too frequent amongst us, for the securing to our selves or friends, matters of less importance then life. It's a sad Omen to find men Baruch like seeing great things for themselves, though they see at the same time all going to ru∣ine, the Lord breaking down what he hath built, and plucking up what he had planted Jer. 45.

Two things should awaken each of you to fear lest a private narrow spirit should surprise you. The first and that which is more general, the Times we are fallen into, long since before prophesied of

2 Tim. 3.1, 2. In the last daies shal come perilous times (perilous and dangerous to the publique) for men shal be lovers of their own selves Covetous, Proud, &c.

The perilous evil of a private spirit is there decla∣red with its wretched principles from which it ari∣seth, Men shal be lovers of their own selves, and the im∣mediate root of it Pride, a proffessed high esteem of themselves, when a man seriously believes that he much excels others, as the Pharise Lord I thank thee I am not as other men, accordingly he be∣comes a lover of himself, for what we deem best we love most, & thence this private narrow spirit im∣propriates all to it self as being most worthy.

1. They are said to be Proud. Pride Elevates, a proud man looks upon himself, though indeed but a member, yet equal in value and worth with the whole Body and reducing the whole body into one member, and destroy community to preserve pro∣priety, and if so, then where is the body as the Apostle speaks? this destroys the very being of a Corpora∣tion, for its of the Essence of a Body to be made up of many members, yea and each through humility, to be members one of another, Rom. 12. Let no man think of himself more highly then he ought—for we being many are one body and every one members one of ano∣ther, verse 3, and 5. That which is the original of confusion in politick bodies, it's thinking of our selves more highly then we ought, and according∣ly our care and provision will be for our selves as only worthy of it without any respect unto others, hence the Apostle joyns these together again, Phil. 2.3. Let nothing be done through vain Glory but in lowli∣ness

of mind let each esteem other better then themselves.

The Second is, Lovers of our own selves; an im∣moderate love to our selves, it seems by this ex∣pression that the love we bear to our selves, ariseth, not only from the high opinion of our selves and conceipt of a goodness and thence an amiableness more in our selves then in other men, but also from an intimate propriety, we are our OWN SELVES, we are more our own, and interest our selves in our selves so much, as others are scarcely owned by us, or with any equal regard as they ought, love is fed and nourished more plentifully from pro∣priety and interest then property or worth, So this self Love being in such a measure, even pressed down and running over in their own bosoms there is no place for that affection that should be extend∣ed to our Neighbours, and therefore in the same Text they are said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without common af∣fection, love is the most extensive vertue and car∣ryeth forth service with it which way soever it moveth serve one another in love, where love is kept in and set upon our selves only, we wil serve and care for none but our selves: hence the Apostle gives this praise of love where rightly disposed 1 Cor. 13.4, 5. love puffeth not up, seeketh not her own, by love we serve one another as well as our selves.

But more especially, and what is a more pecu∣liar snare, to Citizens, Is their breeding and Edu∣cation, you have been al along for your selves and ever since your apprentiship hath bin out, ever since you have been free men you have set up for your selves, whereby you are as it were habitually dis∣posed,

to bring all you deal with to some good ac∣count to your selves, and privat estates. It wil be found very hard when you come to be publick Persons, to do otherwise unless there be very great care and circumspection. The manifold monu∣ments of a publick Spirit in the pious and charita∣ble works extant in many parts of the Nation shew that divers Honorable Citizens have had their minds raised to such a publick heigth that great things have bin done by their right hand that their left hand knew not. Yet never the less this is an ex∣perienced truth, That Persons that never raised but inherited their Estates, and better acquainted with spending then getting, are thereby disposed to a more noble and free way in publick employments. What an instance of a free and generous spirit have you in this man, Chap. 5.14. For the time that I was their Governor that is twelve years, I and my Bre∣thren have not eat the bread of the Governour, The alow∣ance the State made him, his due, not, as a gift, but debt, for its RENDER not GIVE unto Caesar, Math. 22. But the Governours before me were chargeable unto the people, yea even their Servants bare rule over the people, I continued in the work, and my Servants, neither bought we any Land ver. 16. Moreover there were at my Table one hundred and fifty Jews besides many others dayly ver. 17. and the provision he made was not only for necessity but delight Choyce Sheep, Foules, store of all sorts of Wine, as ver. 18. yet for al this required not I the bread of the Governour because the bondage was heavy up∣on this People. He might in such a hard time, have laid down his table having so good an excuse;

and its further observable were plentiful Ta∣bles kept up by Governours only for glut∣tony and excess or out of pride and vain glory, a man fearing God, would have been glad of the opportunity to lay them down, But Nehemiah knew such entertainments, kept up the dignity and honor of Government, and that these vulgar en∣couragements do much sweeten the severity of Magistracy, and for these and the like Reasons of State deems them so necessary as he wil rather con∣tinue them at his own charge, then either break up house or be chargeable to the people in such bad times. This shews that this man was of a most exact Publick Spirit, and being united to the Commonality by his relation he becomes one spirit with it.

2. He was a Man of HONOR, as persons of quality ought to be, 1. in knowing their own worth and 2. in doing what is sutable to it. Such a man as I and such a man as I flee. 1. What a man was he? Ans. A Governour a publick person engaged in publick service for his Country. To be a Magistrate is to be a person worth ten thousand of others, so the people told David 2 Sam. 18.3. They are termed in scripture Dominions, Dignities or Glories Jude 8. Gods, and Sons of the most high Psa. 82.6. this sheweth the great excellency of Magistracy, that as of swearing Heb. 6.13. because not a greater to swear by, God sware by himself: so because not a greater Name to give them, he names them from himself, a name above all names, given only to Angels, the most excellent of all Creatures, and to Magistrats

who are the most excellent of al men. God himself calleth them gods and we esteem them worshipful; And for the preservation of their just esteem Na∣ture it self hath taught, and Scriptures owned such external respects and vestments of state as may di∣stinguish Magistrates from, and dignifie them above other men? Their Pallace, Attendants, Entertain∣ments. A Sword, a Mace and other pagentries, ac∣cording to the guise of the Country, when they go abroad, These things are not ensignes of vain glo∣ry, but the necessary vtensils, by which the worth and excellency of Magistrats is notified to the com∣mon people, it being a language best understood by the generality.

Accordingly Nehemiah understands and owns himself, as it he had said such a one am I. The Go∣vernour of Jerusalem, of the people of God, such a one as ought to have my mind raised sutable to all the honour, titles, observances, and ensignes of greatness belonging to my place. And shall such a one as I flie? as he hath a spirit sutable to his place, so a deportment sutable to his spirit. Shal I, such a one as I do such a thing, so much below me, unsutable to me?

There is to each condition and rank of men a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Comliness, seemliness, decorum, expedi∣ence, which if not regarded, we sin and transgress against the honor & dignity of our place. Are you not carnal? and walk as men, 1 Cor. 3.3. why they were men it's true, and more, Saints, which is a higher order of men, those that are mere men, men and no more, do such things with less blame, so Magistrates,

are not only men, but a higher rank and order of men. Besides evils that are simply such we have in the Scripture mention of other matters to be a∣voided, Eph. 5.3. Fornication and all Ʋncleanness — let it not be once named amongst you as becometh Saints. The needless mentioning of them is forbidden as sin, the nameing of them, forbidden to Saints and under the notion of uncomliness, and inconveniency verse 4. Though no transgression of any express precept, yet if it be a breach of Common order (in such matters) it becomes Circumstantially evill. That's sutable in apparel to a man that is not to a woman, and yong men do such things as are not Comly in the aged, so a private man may do that without blame, as is hateful in a Magistrate. There are not only real evils, but things which have the appearance of evil, and ought to be avoided, 1 Thes. 5.22. such things as being done by some persons or with some Circumstances become in the eyes of o∣thers, a specimen or fruit of an evil principle in the man. Paul refused Maintenance from the Corinthi∣ans when he took it in other places, to avoid the appearance of a mercenary spirit, and gives this as the reason 2 Cor. 8.21. We must provide for honest things not only in the sight of the Lord but in the sight of men. There is nothing simply evil or dishonest but what is so in the sight of God.

As Magistrates give Laws to their peo∣ple, so the WONTS and CUSTOMS of a Peo∣ple, in what is not simply evil ought to be a Law to the Magistrate, as wel as others. Accord∣ing to the general notion of what is Noble, Fair,

Just, Honest, in the esteem of the common people, if it be without sin or notable error, we must and Magistrates and publick persons especially must be subject thereunto You have the heads of such Laws laid down, Phil. 4.8. Finally Brethren, whatsoe∣ver things are true, whatsoever things are Honest, whatsoe∣ver things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, if there be any praise, think of those things. These Laws have also their penalties and rewards, from the multitude according as they are observed or neglected, namely the general praise or reproach of men. A man shal be commended accor∣ding to his wisdom, but he that is of a perverse heart [he cares not whom or what he Crosses] shal be despised Prov. 12.8. A man must be of vast merits in the eyes of all men, that will be singular and of a pecu∣liar humor and not be extreamly contemned.

This was the thing the enemies of Nehemiah would have put upon him, to do unlike himself, and otherwise then what the Law of vulgar expectation laid upon him, and upon Magistrates, Though there had been no dishonest thing in the sight of God, & his life lay on it, yet if he should not have answered what the World expected, they would have spoken evill and punished him with Re∣proaches as verse 13. which he looked upon, and indeed is, a matter of great Consequence to a Ma∣gistrate or person of publick imployment, Paul was of his judgment and choyce in such a case and pro∣fesseth, it were better for him to die than that he should make his glorying void, 1 Cor. 9.15. Jesus

Christ himself engaged in publick service, en∣quires how he stood in the opinion of men Math. 16.13. What do men say of me?

As you are called gods, so mind your Glory, that is, know who you are, and do like your selves, we can mind our selves, and who we are, if an affront or neglect be given from want of observance from others, Shall such a one as I bear it? do not you know my Lord Major? &c Let him and all in Au∣thority know themselves, and do accordingly and they wil be acknowledged, their works wil disco∣ver and praise them in the Gate Prov. 31.

3. A man of Courage and Resolution, Constant and fixed in his Course; there is nothing within or without shall daunt him, talk to him of danger, Death, advise him to stoop but a little below him∣self, and it wil be his security: No, saith Nehemiah a man of Courage will rather take the bullet, though it take his life than make a stoop at the re∣port to avoid it another man may do this, but it be∣comes not a Soldier. Shal such a man as I flee? Shal I go into the Temple to save my life? I will not go in, I will not save my life upon such terms. Courage is re∣quisite to those that are publick persons in Civil as wel as in Military imployment, hence they mutu∣ate titles, as Dux, Eques, Armiger, Major &c. Thus God to Joshua, Josh 1.6. Be strong and of a good Courage again verse 7. ONLY be thou strong and very Couragi∣ous, as if it were the All of a Ruler. Shall I go into the temple? I will not go in, this repetition shew∣eth the fixedness of his resolution, like that of Paul, 2 Cor. 11.12. What I do I will do that I may cut

of occasion from them that seek occasion &c. An uneven unsteady Magistrate, is the same at somtimes, that an easie and weak one is at all times, and the same advantages may be taken upon him, if we do but put our selves to the trouble to wait our sea∣son. I have said you are Gods, ye shall die like men, to be a god is to be above all fears, all Hopes, all Temptations, to be immutable and not to ap∣pear so much as in the shadow of a change. Ye shall die like men, til Death comes, you are gods, there shal be no diminution of your god-head, of your greatness by me, if you diminish it not your selves, keep up therefore a Courage answerable.

4. Wisdom, This is another Star in the Constel∣lation, Nehemiah by his great reach and depth of understanding, was able to see through all their Colors and subtil pretentions To disappoint the de∣vises of the Crafty, Job 5.12. is mentioned as a Chara∣cter of the greatest wisdom.

Elisha begs that the Spirit of Elias may be doubled upon him, because he was to be a publickTeacher, that is, he must now teach himself and others, so a Magistrate must seek of God a double spirit of wis∣dom, because he is not only to govern himself, but a City A Nation. The least Star is sufficient to give light to it self, but no less then a Sun is sufficient to inspect a world. The want of wisdom in a Magi∣strate as it is of greatest detriment to his people, so with greatest difficulty supplied. Men of weak and low parts have such Jealousies of those that are more able, that for the most part they carry on their Counsels rather with persons of the same

proportion for wisdom with themselves.

5. Holiness Nehemiah was a person that feared God, of great Integrity and uprightness. It may be said of him as of David Psal. 78.72. He fed them accor∣ding to the integrity of his heart and guided them by the skilfulness of his hand, where skilfulness or wisdom and Integrity meets, it's of singular advantage in Goverment, under such Governors We may lead a quiet and peaceable life in all Godliness and Honesty. GODLINES wil thrive if planted in a City in a Na∣tion though the Governors be enemies to it, but this is that great and choyce blessing and Priviledg enjoyed by a people where such persons Govern, we may not only be Honest but Godly, and this not only in some parcels of devotion according to the mode of the times, But in all Godliness, & these bles∣sed Privildges enjoyed, not in Corners and with difficulty and molestation, hunted from place to place, but all godliness with a quiet and peaceable life where such Magistrates, are over us. HONESTY with quiet and peace may be our portion and enjoyed if a Heathen or Infidel were our Gover∣nor, But a freedom to be Godly and according to this extent with quiet to be expected only where a Nehemiah is Governor.

6. Humility, What a deal of this Grace, lies out visi∣ble in those few words who is there that being as I am would do otherwise than I do. Although his doing was so singular, as you wil not find such Honor, such Courage, such a publick Spirit, no not in one Go∣vernor of a hundred, yet he assumes nothing unto himself peculiar, I have done but what any man

would have done. There are that for doing half so much for the publick think themselves to have merited red Letters, and for half so much Self de∣nial, ought to have a place in the Calendar. Peter was a godly man a chief Apostle, yet found in as great a distance in the frame of his spirit from this of Nehe∣miah's as the Compass of Grace can well permit. Master saith he Math. 26.23. though all should be offen∣ded, yet wil I never; He conceits himself singular for Courage and Constancy and all, no man shall shew himself so resolute, no man shal do as I wil do, yet found, even in this a very common person, and in∣ferior to his fellow Disciples.

Applic. 1. To you that are to choose, a great trust is committed unto you, the welfare of the most famous City in the world, another Jerusalem, a City inhabited by the people of God.

1. Be not Carried on in this work by old Cus-TOMS and WONTS, why should you depute in so great a work so blind a Guide, yet we are brought to it in most Elections, and thereby lose one of the choycest Priviledges that belong unto us as Citi∣zens.

Moses chooseth Joshna who was ful of the spi∣rit of wisdom, Where are such to be found, if not amongst your selves? Covet the best Gifts, lower then what the Apostle hath about Widows, we may not go in placing this honor, 1 Tim. 5.3. Ho∣nor Widows that are Widows indeed, choose such as may be Magistrates indeed and not in shew only; where Electors are thus Consciencious in this work, the Properties, though not the Person of a good

Governor will be the same every year, and so he∣reditary, and for ever, though your Election be yearly.

2. Your Judgments rather than your Affections ought to be exercised in this work. It's God only that chooseth persons from the good pleasure of his wil, and it's peculiar to his ELECTION, and so great a prerogative, as some are unwilling to yeild it him. But for us men, we must choose ex praevisis operibus, Qualities and Virtues, rather than persons must be the most immediate object of our choyce, It is no error in the Doctrine of this Election, but much of our duty this day is expressed in it, and accordingly I shal leave each mans Conscience un∣der this the Apostles charge, 1 Tim. 5.21. I charge thee before God and the Lord Jesus Christ and the Elect An∣gels that thou observe these things without preferring one before another doing nothing by partiality.

3. I need not add, where there is so much Civi∣lity, what might be sutable, if this Election were in some hands, namely, that though there be a Praeterition, yet there must not be a Reprobation in your Election, How sadly men have suffered in their names, and what advantages malicious minds have taken in such competitions to sink men under Color of Comparison seeking their revenge, upon the Credit and repute of whom they please, is not unknown to you. You may each of you that are Electors commend your man and do it to the ut∣most, and yet (according to that old and honest phrase) without Comparison.

Lastly, having elected your person, there is a

special Obligation laid upon you that are Electors, that you submit and yeild Obedience unto the Per∣son you have chosen for your Magistrate, and it ought to be done with such freedom and affection as that you may provoke and become examples unto others in the like Obedience, for he is your choice, The great God and Governor of the world put not himself upon us, no not upon those, of whom he expects his most peculiar and affectio∣nate submission. But as he hath chosen them, so he enclines their wills to choose him, and this be∣cause cause choyce is the spring of all willing and free o∣bedience, And therefore Joshua, having a purpose to bring his people into a more strict submission unto God, puts them upon a new Election of him, Chap. 24. and having brought it to pass, he makes it solemn and signal, by express stipulation ver. 22. And Joshua said unto the people, Ye are Witnesses against your selves, that ye have chosen you (or for your selves) the Lord to serve him, And they said We are witnesses. Witness against your selves, if now you be disobedient having chosen him, for out very Election, is a choosing to serve, as the phrase is there, a choosing to submit, to obey; yea and to bring others also into obedience with you, Joshua undertakes not only for himself, but his Houshold, ver. 15. to submit where he hath made choyce: do you likewise, in your own persons and all your re∣lations honor and obey whom this day you shall choose, and as you of the Common Counsel of this City, in this choyce go before and represent

others, so in your submission and assistance be Ex∣amples unto others.

If he be not worthy, whom you have chosen, it wil be your unhappiness but not dispence with your duty, if he be an Idol, he is the workmanship of your own hands and you that have made an I∣dol must be contented to bow down & worship it.

Applic. II. to you that shall this day be chosen our Governor, our Nehemiah, now begin to be a God, the name is coming upon you, meet it with a sutable frame of Heart, that you may not take his name in vaine, be you holy as he is holy, like min∣ded, like affected, love what he loves, persons, things, and hate what he hates, yea with a per∣fect hatred. Whatsoever your hand finds out to do, do it with all your might, for there is no work, nor device, nor knowledg, nor wisedom, in the grave, whither thou goest, Eccl. 9.10. While you are gods, and in place, be like your selves, afterwards you become men again, you are (as it were) in the grave, and then you are like other men, Moses prays that he might be able to number his days, and know how long he had to live, that he might ap∣ply his heart to wisedom, your dayes are numbe∣red to you, you know to a day, the longest day you are to govern, make the same use of it, meditate your duty, as it hath been shewed you in Nehe∣miah, I cannot go over all the particulars, but this is a principal one and to be remembred in the first place. Be of a publick Spirit, there is but one Lord Major for the whole City, as but one Sun for the whol world, you must travail a greater compasse

that you may be light and comfort to both Hem∣ispheres, to the Ministers, to their people, to all persons in all places, to rich, to poor, to servants and Masters, to Orphans and Widowes &c. If you be an Olive tree, you must not say, shall I leave my fatnesse? or a Fig tree, shall I forsake my sweetness? no though you be a Vine, you must leave your fruitfulness, that is, to bring forth to your self, which if you do, you will be accounted an empty Vine. Consider, 1. You are men, men of note and eminency before this choyce, It will be for your own honor and comfort, how desireable is it for any of you to have the story of his life, the story of his Mairolty, to end like the story of Morde∣cai Esth. 1.1. Mordecai was next to the King, great a∣mongst the Jewes, those that profess godliness seeking the wealth of his people; not his own profit. There is also great Equity in it, for therfore he receiveth perqui∣sites that being Gods Minister he may attend continually upon this thing. Rom. 13.6.2. You are Christians, & as such, you pretend to the most publick end as your chief, the glory of God, now there is nothing con∣duceth more hereunto, then this, to be of a pub∣lick spirit, 1 Cor. 10.31. whatsoever you do, do all to the glory of God, how shall we so do vers. 33. even as I please all men in all things, not seeking my own profit, but the profit of many. Paul was able to forbear the glory of Heaven, that he might be serviceable here on earth. Phil. 1.23, 24.

FINIS.