A SERMON Preached to the Honourable Citizens of London, September 29. 1659. being the day of the Election of their Lord Major.  
Wherein is distinctly showed, 

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  in a Good Magistrate.    
By PHILIP NYE A Servant of Jesus Christ in his Gospel.  
London Printed by Peter Cole and Edward Cole Printers and Booksellers, at the Printing-press in Cornhill, near the Royal Exchange 1661.   

Ireton Major  
A special Court holden the 25. day of October, 1659., in the Afternoon.  
IT is ordered that Mr. Nye be from this Court desired to Print his Sermon at the Election of the Lord Major of this City.  
Sadler.   

To the Right Honourable Sr. THOMAS ALEIN Lord Major of the City of LONDON.  
My Lord  
These few pages thus presented to your hand at your Command, contain the message of the great God, spoken from him to this Honourable City, and more especially to your Lordship, being then elected the Nehemiah or Governor thereof, The publishing of this Sermon though thus late, yet I cannot but deem it seasonable, not only for that the word of God hath a season even out of season 2 Tim. 4.2. but this being the time that you give up your trust, it doth seasonably serve to provoke you as from the Lord, to a serious and strict account within yourself how you have discharged it, In the Parable of the steward our Lord Christ calleth upon all any way entrusted to give an account of their stewardship, Then when they may be no longer stewards, Luke 15.2. My confidence thus far is, that the substance of this Sermon is such, as by comparing your own heart and ways with the contents thereof. It will prove helpful to you in the casting up your present great account of this years Government betwixt God and your own soul, which is required by him of you now to be done, you will here see upon what terms you took this Office of the Lord, and what he instructed and directed as your Lordship's duty How much you have prized the assistance of a Godly ministry in carrying on your Government this year, what Eminency of sincerity hath appeared in any difficulty or Conflicts, with what a public spirit, with what Wisdom, Piety, and Courage, the Government of this City hath been carried on in your Lordship's hand, the time is now come, and God calls upon your Conscience most seriously to consider, there will be a final and great account which you as we all must give of our several stewardships, but that will not excuse the omission of this.  
I am bold to conclude with the Apostles words, I now write the things unto you that you formerly heard And did then acknowledge, 
2 Cor. 1.13.  And I trust you will acknowledge now at the end and to the end as he there speaks, And acknowledging make that use thereof I have been now insisting on. My earnest Prayer unto God is that as this Sermon was by divine appointment the Early Rain at the first Spring of your Government, so that now it may obtain the Blessing of the latter Rain at the Inning of the Harvest.  
September, 1660. Your Lordship's most humble Servant PHILIP NYE,   

A SERMON Preached to the Right Honourable the Citizens of the City of London upon the twenty 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 Nehemiah their chief Governor, set over them by that Higher power, under which for their sins they then were in bondage. Artaxerxes appointed this Nehemiah to that trust, and its more than probable Considering their then distracted Condition, they would not have chosen so well for themselves, If your just rights should be taken out of your hands, yet they will be found in God's hand for you, who many times by a less pleasing way doth better for us than we would do for ourselves  
Nehemiah was a person eminently qualified for a Governor, I have chosen him to be the Pattern by which you may direct your choice this day.  
As the trust of Nehemiah was great, and the people of God greatly concerned in his well or ill management 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 whole Chapter. Their first assault gins with ver. 1. which was subtle 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 Church's Enemies!  
Good Nehemiah when got over one brunt He prays for strength against another ver. 9 Now therefore O God strengthen my hands. Such a prayer at such a time, a prayer for strength after he had found strength and got the victory, evidently implies either,  
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 prayer 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 will be great and constant against it. The Enemy though every foot defeated yet will rally again, How will Balaam go from place to place, and try conclusions that he may find out a way to curse Israel Pharaoh, 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 trial 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 itself 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 Apostate Clergyman (Nehemiah's affection to that tribe being generally known) is hired by Sanballat and Tobias verse 12. To ffaine Nehemiah into an eminent & sudden danger & such as there is but one way in the world to escape it, This way mean and ignoble and not at all suitable to a man of Honor. But that be may the more easily swallow all, Shemaiah must act the Prophet and tell his story both in respect of the danger and means of deliverance as from the Lord. Sudden danger may gaster a man of courage and so far discompose his mind, as any means of security if at hand will have easy entertainment, especially if it be the relation or instruction of a Prophet. Which requires the exercise of our Faith, we ought to believe rather than Judge of what God directs us to by his Prophets. So that these Impostors thought themselves 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 near alliance, servants together under the great God and our Saviour Jesus Christ. The Magistrate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Minister of God, Rom. 13.4. the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ruler over us in the Lord 1 Thes. 5.12. their employment 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 meditate on the Law of God and learn thence his fear, Josh. 1.8. For a man that is in honour 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 undertake 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 fill the same bowl, Zach. 4. They are joined 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 Enemies, venture all upon the Confidence they had, this holy man, even in what concerned public safety would listen much to a Prophet.  
Application 1. Let Magistrates from this example of Nehemiah be watchful and circumspect in this respect, and not receive all Counsel's hand over head from such as give it under the Covert of this high Calling. Satan himself who hath the Conduct of the Church's Enemies is in the greatest readiness, thus to seduce Governors and Magistrates by closing with their Prophets, and speak destructive Counsels through such Oracles. The Lord purposing Ahabs' Ruin, In what a readiness is Satan to pitch upon this as the surest way to effect it, 1 Kings 22.21. I will go forth, and will be a lying spirit in all his Prophets. If Ahab should have been  and not value the Counsel of one or two, and thereupon called a Synod, as in more weighty matters Princes are wont to do, Satan 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 will value a good Minister, and take Counsel from him as an Oracle of God, 1 Pet. 4. Satan 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 & people, yet Magistracy is the Ordinance of God, and so is the Ministry. It hath been the practice of wise & holy Governors in all ages to give this respect to their faithful Ministers. What intimateness was there between Moses and Aron in Communicating their Counsels and endeavours, the like between Joshua and Eleazar, 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 easy governing a City or Nation, the keeping up of a stirring and powerful Ministry, that wisdom will direct, if no higher Principle, to put forth their authority this way. I shall the rather add a word further 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 shows 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 others, 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 necessarily into subjection is that which Paul mentions. 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 politic body are brought to move under their head. Wrath and Conscience, Fear of Punishment, Conscience of Duty, The one from the Civil Magistrate, The Dignity Splendour and Glory that is put upon him, is to beget fear and dread in the hearts of his Subjects, and to acknowledge him the Minister of God, a Revenger to execute Wrath, Rom 13.3. But to bring a people into a Conscientious subjection, God makes use of another hand, This Principle is to be planted and daily 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 honourable, but the more sure and Constant; for though Wrath puts a must or necessity as well as Conscience in respect to our obedience, yet with this difference, obedience from Conscience 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 will be with much more strife and difficulty, A Bit in the mouth, or a Hook in the Nostril, the Superior and leading part of the Creature governs & guides it more naturally, and every limb or member followeth each other in a more kindly motion. 1 Cor. 9.16. A necessity is laid upon me, yea, woe is unto me if I preach not the Gospel, ver. 17. If I do this willingly— if against my will; where moved from the Woe or Wrath only, there may be Obedience, though against our will, but if there be also Conscientious necessity, a willingness will naturally follow.  
It is also a more sure & Constant obedience, Conscience hath the unchangeable word of God for its foundation, a people so subdued will stick close in their Obedience. Those that fear God will honour 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 Caesar's. As the Lord hath granted the use of an Oath (though a Worship peculiar to himself So also hath he the use of Conscience to the Civil 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 managing of Civil affairs both which have their edge and Efficacy by the Constant whetting of a powerful Ministry.  
There is therefore this reason of State, why Governors 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 subjection where there is no Conscience and respect to God in our obedience to men: if we have nothing 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 believe 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 powers that are over us, and have brought it upon us.  

We come now to the second Branch and what ariseth more immediately out of the Text.  
And I said shall such a man as I flee etc. 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 privilege. The City lay open having yet no Gates or doors to secure the Inhabitants, for 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 privileged 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 itself, yet in the Circumstances, it was so dishonourable, and unsuitable to his spirit and place, as he would die rather than do it.  
There were these Circumstances would have rendered it evil to him more than to another. First, He was accused of Treason, that he would be King and cause the people to rebel against Artaxerxes, now if he had fled, and taken the course usual with Malefactors for refuge, it would have implied a Gild 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 discouragement 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 prayer, and the ground of it as both are laid down in ver. 9 They all made us afraid (endeavoured so to do) saying their hands shall be weakened 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, clearly appears in verse, 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 Ruins of the public affairs 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 Punctilios only of honour 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 choice 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 appeared unto us.  
There is no posture of a man, whose heart God hath wrought to himself in truth and sincerity, wherein Grace and virtue appears in greater lustre and Glory then when he is found in some conflict or under some difficulties: What then he is, he will 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 trials, 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 Battle, at each Boggle & 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, Righteousness when a Breastplate etc. 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 vigour. When the Church is in Conflict, when as an Army with Banners, than Christ as one taken with her, cries out Thou art beautiful— O my Love thou art comely, Cant. 6.4. And how earnestly doth he beg another look while she 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 will at such a time radiate and show itself. 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 David's even to be more vile. Where Grace is in pretence and show only, like the stony ground, there will 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 shall be given: Therefore such men in their Conflicts will 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 advantages of this posture of Nehemiah to draw his perfections more to life, I shall now show you the Graces and Virtues in particular that are so eminently conspicuous in this Man, heigthned and shineing forth in this his conflict and victory, which ought to be attended and looked after in whomsoever you shall this day choose for your Nehemiah.  
They are these.  
First you have in this Man a public Spirit; shall I go into the Temple to save my life? shall I prefer my private before the public? There is one thing more to a Man then life, his Eternity, immortalitatem quidem contra Rempublicam non acceperim, said a Heathen. Moses & Paul knew what they said when those transcendent and unparaleld expressions of a public Spirit broke forth. Exod. 32.32. Rom. 9.3. But to keep in the road of what is exemplary and imitable, There is nothing in this World dearer to us than life. Job. 2.4.  
Yet where a public 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 public. Esther a woman, and that Sex most tender, and timorous 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 defy all personal concerments, IF I PERISH I PERISH, Magistrates 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 public Spirit rise up here to a very high degree, it is a resolution: (such is his zeal for the public) as he will not put it upon so much as an Hazard to secure his nearest concerments, no not lyre itself. I say hazard, for it was not a certain loss. It was not said if you go into the Temple, you ruin 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 Public upon the least hazard for the ascertaining their own enjoyments, though of greatest importance, This man would never have been brought to put the public not only upon Hazard but certain loss and detriment, as it's too frequent amongst us, for the securing to ourselves or friends, matters of less importance than 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 ruin, 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 days shall come perilous times (perilous and dangerous to the public) for men shall be lovers of their own selves Covetous, Proud, etc.  
The perilous evil of a private spirit is there declared with its wretched principles from which it ariseth, Men shall be lovers of their own selves, and the immediate 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 becomes a lover of himself, for what we deem best we love most, & thence this private narrow spirit impropriates all to itself 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 propriety, and if so, then where is the body as the Apostle speaks? this destroys the very being of a Corporation, for it's 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 than he ought— for we being many are one body and every one members one of another, verse 3, and 5. That which is the original of confusion in politic bodies, it's thinking of ourselves more highly than we ought, and accordingly our care and provision will be for ourselves as only worthy of it without any respect unto others, hence the Apostle joins these together again, Phil. 2.3. Let nothing be done through vain Glory but in lowliness of mind let each esteem other better than themselves.  
The Second is, Lovers of our own selves; an immoderate love to ourselves, it seems by this expression that the love we bear to ourselves, ariseth, not only from the high opinion of ourselves and conceit of a goodness and thence an amiableness more in ourselves then in other men, but also from an intimate propriety, we are our OWN SELVES, we are more our own, and interest ourselves in ourselves 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 propriety and interest than 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 extended to our Neighbours, and therefore in the same Text they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without common affection, love is the most extensive virtue and carrieth forth service with it which way soever it moveth serve one another in love, where love is kept in and set upon ourselves only, we will serve and care for none but ourselves: 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 ourselves.  
But more especially, and what is a more peculiar snare, to Citizens, Is their breeding and Education, you have been all along for yourselves and ever since your apprenticeship hath been out, ever since you have been free men you have set up for yourselves, whereby you are as it were habitually disposed, to bring all you deal with to some good account to yourselves, and private estates. It will be found very hard when you come to be public Persons, to do otherwise unless there be very great care and circumspection. The manifold monuments of a public Spirit in the pious and charitable works extant in many parts of the Nation show that divers Honourable Citizens have had their minds raised to such a public height that great things have been done by their right hand that their left hand knew not. Yet never the less this is an experienced 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 public 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 Brethren have not eat the bread of the Governor, The allowance the State made him, his due, not, as a gift, but debt, for its RENDER not GIVE unto Caesar, Math. 22. But the Governors 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 daily ver. 17. and the provision he made was not only for necessity but delight Choice Sheep, Foules, store of all sorts of Wine, as ver. 18. yet for all this required not I the bread of the Governor because the bondage was heavy upon 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 Tables kept up by Governors only for gluttony 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 honour of Government, and that these vulgar encouragements do much sweeten the severity of Magistracy, and for these and the like Reasons of State deems them so necessary as he will rather continue them at his own charge, then either break up house or be chargeable to the people in such bad times. This shows that this man was of a most exact Public Spirit, and being united to the Commonality by his relation he becomes one spirit with it.  
2. He was a Man of HONOUR, as persons of quality ought to be, 1. in knowing their own worth and 2. in doing what is suitable to it. Such a man as I and such a man as I flee. 1. What a man was he? Ans. A Governor a public person engaged in public 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 Judas 8. Gods, and Sons of the most high Psa. 82.6. this showeth the great excellency of Magistracy, that as of swearing Heb. 6.13. because not a greater to swear by, God swore 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 Magistrates who are the most excellent of all men. God himself calleth them gods and we esteem them worshipful; And for the preservation of their just esteem Nature itself hath taught, and Scriptures owned such external respects and vestments of state as may distinguish Magistrates from, and dignify them above other men? Their Palace, Attendants, Entertainments. A Sword, a Mace and other pagentries, according to the guise of the Country, when they go abroad, These things are not ensigns of vain glory, but the necessary utensils, by which the worth and excellency of Magistrates is notified to the common 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 Governor of Jerusalem, of the people of God, such a one as aught to have my mind raised suitable to all the honour, titles, observances, and ensigns of greatness belonging to my place. And shall such a one as I fly? as he hath a spirit suitable to his place, so a deportment suitable to his spirit. Shall I, such a one as I do such a thing, so much below me, unsuitable to me?  
There is to each condition and rank of men a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Comeliness, seemliness, decorum, expedience, which if not regarded, we sin and transgress against the honour & 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 avoided, Eph. 5.3. Fornication and all Uncleanness— 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 evil. That's suitable in apparel to a man that is not to a woman, and young 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 aught to be avoided, 1 Thes. 5.22. such things as being done by some persons or with some Circumstances become in the eyes of others, a specimen or fruit of an evil principle in the man. Paul refused Maintenance from the Corinthians 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 people, so the WONTS and CUSTOMS of a People, in what is not simply evil aught to be a Law to the Magistrate, as well as others. According 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 public persons especially must be subject thereunto You have the heads of such Laws laid down, Phil. 4.8. Finally Brethren, whatsoever things are true, whatsoever things are Honest, whatsoever 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 shall be commended according to his wisdom, but he that is of a perverse heart [he cares not whom or what he Crosses] shall 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 peculiar humour and not be extremely 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 evil and punished him with Reproaches as verse 13. which he looked upon, and indeed is, a matter of great Consequence to a Magistrate or person of public employment, Paul was of his judgement and choice in such a case and professeth, it were better for him to die than that he should make his glorying void, 1 Cor. 9.15. Jesus Christ himself engaged in public service, inquires 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 yourselves, we can mind ourselves, 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 Authority know themselves, and do accordingly and they will be acknowledged, their works will discover 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 himself, and it will 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 report to avoid it another man may do this, but it becomes not a Soldier. Shall such a man as I flee? Shall 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 requisite to those that are public persons in Civil as well as in Military employment, hence they mutuate titles, as Dux, Eques, Armiger, Major etc. Thus God to Joshua, Josh 1.6. Be strong and of a good Courage again verse 7. ONLY be thou strong and very Courageous, as if it were the All of a Ruler. Shall I go into the temple? I will not go in, this repetition showeth 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 etc. An uneven unsteady Magistrate, is the same at sometimes, that an easy and weak one is at all times, and the same advantages may be taken upon him, if we do but put ourselves to the trouble to wait our season. 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 appear so much as in the shadow of a change. Ye shall die like men, till Death comes, you are gods, there shall be no diminution of your godhead, of your greatness by me, if you diminish it not yourselves, keep up therefore a Courage answerable.  
4. Wisdom, This is another Star in the Constellation, Nehemiah by his great reach and depth of understanding, was able to see through all their Colors and subtle pretensions To disappoint the devises of the Crafty, Job 5.12. is mentioned as a Character 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 wisdom, because he is not only to govern himself, but a City A Nation. The least Star is sufficient to give light to itself, but no less than a Sun is sufficient to inspect a world. The want of wisdom in a Magistrate 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 according 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 Government, under such Governors We may lead a quiet and peaceable life in all Godliness and Honesty. GODLINESS will thrive if planted in a City in a Nation though the Governors be enemies to it, but this is that great and choice blessing and Privilege 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 blessed 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 Governor, 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 visible 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 will not find such Honour, such Courage, such a public Spirit, no not in one Governor 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 public think themselves to have merited red Letters, and for half so much Self denial, aught 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 Nehemiah's as the Compass of Grace can well permit. Master saith he Math. 26.23. though all should be offended, yet will I never; He conceits himself singular for Courage and Constancy and all, no man shall show himself so resolute, no man shall do as I will do, yet found, even in this a very common person, and inferior 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 choicest Privileges that belong unto us as Citizens.  
Moses chooseth Joshna who was full of the spirit of wisdom, Where are such to be found, if not amongst yourselves? Covet the best Gifts, lower than what the Apostle hath about Widows, we may not go in placing this honour, 1 Tim. 5.3. Honour Widows that are Widows indeed, choose such as may be Magistrates indeed and not in show only; where Electors are thus Conscientious in this work, the Properties, though not the Person of a good Governor will be the same every year, and so hereditary, and for ever, though your Election be yearly.  
2. Your Judgements rather than your Affections ought to be exercised in this work. It's God only that chooseth persons from the good pleasure of his will, and it's peculiar to his ELECTION, and so great a prerogative, as some are unwilling to yield 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 choice, It is no error in the Doctrine of this Election, but much of our duty this day is expressed in it, and accordingly I shall leave each man's Conscience under this the Apostles charge, 1 Tim. 5.21. I charge thee before God and the Lord Jesus Christ and the Elect Angels that thou observe these things without preferring one before another doing nothing by partiality.  
3. I need not add, where there is so much Civility, what might be suitable, if this Election were in some hands, namely, that though there be a Preterition, 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 utmost, 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 yield Obedience unto the Person 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 affectionate submission. But as he hath chosen them, so he inclines their wills to choose him, and this because cause choice is the spring of all willing and free obedience, 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 yourselves, that ye have chosen you (or for yourselves) the Lord to serve him, And they said We are witnesses. Witness against yourselves, 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 Household, ver. 15. to submit where he hath made choice: do you likewise, in your own persons and all your relations honour and obey whom this day you shall choose, and as you of the Common Counsel of this City, in this choice go before and represent others, so in your submission and assistance be Examples unto others.  
If he be not worthy, whom you have chosen, it will be your unhappiness but not dispense with your duty, if he be an Idol, he is the workmanship of your own hands and you that have made an Idol 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 suitable frame of Heart, that you may not take his name in vain, be you holy as he is holy, like minded, like affected, love what he loves, persons, things, and hate what he hates, yea with a perfect hatred. Whatsoever your hand finds out to do, do it with all your might, for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest, Eccl. 9.10. While you are gods, and in place, be like yourselves, 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 apply his heart to wisdom, your days are numbered 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 showed you in Nehemiah, I cannot go over all the particulars, but this is a principal one and to be remembered in the first place. Be of a public Spirit, there is but one Lord Major for the whole City, as but one Sun for the whole world, you must travail a greater compass that you may be light and comfort to both Hemispheres, to the Ministers, to their people, to all persons in all places, to rich, to poor, to servants and Masters, to Orphans and Widows etc. If you be an Olive tree, you must not say, shall I leave my fatness? 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 yourself, which if you do, you will be accounted an empty Vine. Consider, 1. You are men, men of note and eminency before this choice, It will be for your own honour and comfort, how  is it for any of you to have the story of his life, the story of his Mairolty, to end like the story of Mordecai Esth. 1.1. Mordecai was next to the King, great amongst the Jews, those that profess godliness seeking the wealth of his people; not his own profit. There is also great Equity in it, for therefore he receiveth perquisites that being God's Minister he may attend continually upon this thing. Rom. 13.6.2. You are Christians, & as such, you pretend to the most public end as your chief, the glory of God, now there is nothing conduceth more hereunto, than this, to be of a public 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.