AN excellent Pattern and Example this, (of Nehe­miah the princely Gover­nour of Judah) for the Imitation of such as are in Places of superiour, magistratical Rule and Power; and worthy to be copied, by all Kings and Princes of the World, and all that in subordi­nation to them, have the Rule and Government over any People, if they [Page 2] mean their Welfare and Happiness, or would them­selves sit easy in the Places assign'd unto them; for that these excellent Qualities here mention'd are equally serviceable to the Governours of the World themselves, and to all such as are subject to their Rule and Authority.

The Words read give us an Account of the ap­pointment of some to a Place of very considerable Weight and Trust, by Nehemiah, commissioned Go­vernour over the returned Captives of Judah, by Artaxerxes King of Persia; which Post he had [...]olli­cited for, from a Zeal to the Church and People of God; for being of the Stock of Israel, he sought the Interest and Welfare of his own People with all his Heart.

He had heard while he remained in Persia, in the execution of an Office of great Dignity in that Court, (being Cup-bearer to the King) by his Bro­ther Hanani, mentioned 1 Chap. 2. v and one of these Persons named in the Text; I say by him he had heard, That, tho' being return'd to their own Land, they had built the Temple in Jerusalem accor­ding to the Royal Mandates of both Cyrus & D [...]rius yet that the Holy City lay still in its Ruins, and the Temple unguarded, and the People therefore insulted by their envious and inhospitable Adver­saries, who inhabited round about them: He there­fore immediately upon his entring the Govern­ment, sets about the great Work for which he was sent, namely, to rebuild the great City and fortify it, to set up the Gates, the Barrs, and the Locks thereof; that they might, without let or impedi­ment, keep the divine Law, and be secure in the Worship of the Temple of God; that he might re­form [Page 3] the great Abuses of the Sabbath they had been guilty of, in Buying and Selling on that Holy Day. And in this he was oblig'd to be very resolute and severe, having the Nobles of Judah to contend with in the Affair, 13 Chap. 15. and onward: For this excellent Man well consider'd, That the up­holding the public Worship of God in its Purity, and according to the Law, and making a Reform of Vice and Immorality in the Capital of the Coun­try, would have a mighty Influence upon all the People, who all of them ascended there, several Times in a Year, to attend the Temple Worship.

In this Regard the Charge over Jerusalem, which he is said to conferr upon these Persons mention'd in the Text, was a very great Trust, and if well dis­charged, would have an happy Influence over the whole Land.

This great Trust he commits to to Hanani his Brother, & to Hananiah, distinguished here by the Post he already held under him, and stiled the Ruler of the Palace. The Place of his Residence being justly stiled so, for that ^* he lived like a royal Governour in great Splendor and Magnificence.

Upon the Expiration of his Commission, which was to continue but for a set Time, 2 Chap. 6. v. he prepares to return to give an Account to his Master of what he had done; and finds it necessary to appoint Governours over the City, which he had come on purpose to rebuild, fortify and re­form.

[Page 4] This Charge, I say, he commits to these two Persons mention'd in our Text, and gives a very good Reason for it, For he was a faithful Man, and feared God above many. HE was, This Pronoun hath doubtless a Logical Reference to both the Persons here mention'd; but as it is singular, so can have a Grammatical Reference only to one of them, and this 'tis most likely was Hanani his Brother; because Hananiah the other, was before, one of his superior Officers, a sort of Steward of the Houshold. Whereby he had doubtless had large Experience of his Faith­fulness and Integrity, and therefore could depend upon him in that Trust, he now commits to him; besides as he was a public Officer he must have ap­proved himself to others, and so had an established Character in the City, and therefore there was no need to give a Reason, why he gives to such a Man as he▪ this important Charge: But since Hanani the other, was his Brother, Kinsman or Relative, it was necessary he should give a good Reason why he committed so great a Trust to him; lest he should incurr a Suspicion of Partiality to him, on account of his Relation, and therefore he says, He was a faithful Man, and feared God above many.

Whence I make this incidental Note, That when those who are in superiour Place of Power commit any Post of considerable Trust, to such as are related to them, it is expedient (with respect to the Reputation of their own Justice and Impartiality) that such should have those Qualities that remarkably fit them for that Station.

This Character then, as I said before, must have a Logical or Rational Reference to both these Per­sons mention'd, and they were both of them faith­ful Men that feared God above many.

[Page 5] The Word here translated Faithful comes from a Root that signfies to Nourish or Nurse up, and is most commonly translated as in our Text, from the Faith and Trust that is put in those, who have the Care and Charge of an helpless Babe, who cannot support and defend it self, nor to any ef­fect complain, of the wrong done unto it; who therefore shou [...]d always be such as are true, Faith­ful and Steady to their Charge; and such he com­mitted the Trust of this City, who were Men of Integrity and Steadiness, as the Word is also used, Exod. 17. 12. were it is said that Moses's Hand were steady: When therefore this is given as a Charac­ter of the Mind, it denotes a Man that is not variable, a Man not easily turn'd from his Purpose; but of this I shall say more under the Doctrine.

And as they were Men of Integrity, so they were Men of true Religion, for they feared God above many. Religion the whole of it, is frequently express'd in the Scripture by some one particular Grace or Act of Religion, sometimes by Faith in God, sometimes by the Love of God, so here it is express'd by the Fear of God; and here the Character given is, That he feared God above many, that is, that they (for I have said the Character belongs to both) not only made a Profession of Religion, and lived in a ge­neral Practice of those good Morals required there­by, but from a full and thorough Knowledge of them; he look'd upon them as Men of true inter­nal Religion and vital Piety: From the Words then, as I have thus consider'd them, I propose for our Consideration this Observation as apposite to the Occasion of this Day.

That those whose Province it is, to design others, to Stations of publick Trust, should have a principal Regard to their Integrity and Religion.

[Page 6] There are it is true, other Qualities necessary to such as are invested with a public Character, as I shall say hereafter, but none that we ought to have such a Regard to, as these; and therefore I call these the principal.

And tho' in the choice of this Subject, I vary from many of my Fathers and superior Brethren, who (before me) have stood in this Desk upon the like Occasion, in that they have chosen to discourse of the Apostacy of this People of God, and drop their Tears over their Immoralities, while they ur­ged all Orders of Men, both Civil and Sacred, to endeavour a Reformation of Manners, rather than to insist upon any Subject, that had a direct Aspect on the Affairs of the Day, and the Duty of the E­lectors to have a peculiar Regard to the Qualities of such, as are this Day to be constituted one Branch of the Legislature. Yet the Reason (I know) has been, very much, because they look'd upon it as an Impropriety, and altogether in vain, to speak of necessary Qualities, when the Persons themselves are already fix'd upon, and (in Effect) chosen before this; and that perhaps without any Regard to their Qualities, only that they are such as will be sure to answer that Party-Cause and Interest they are de­signed for.

When then, thus resolved, they come to hear the Arguments and Exhortations of the House of God, and here pretend to address Heaven for their Di­rection in, and a Blessing upon, their Elections, that they may be proceeded in, with Love and Peace, with Freedom and Uprightness; which I take for granted to be the original Design of these Solem­nities; I say when they come, thus resolved to car­ry their Point, whatsoever Animosities, Heats and Contentions they kindle thereby.

[Page 7] Or when they neglect the divine Worship this Day, in order to attend some select Juncto, where (without a Tho't of God) they concert the whole Affair; it is no other than a bold Praevarication with God, and such an impious Collusion, as gives us a melancholy Prospect, and bids us fear that God will take away Wisdom from the wise, Understanding from the aged, and lead Counsellors away spoiled.

And tho' we pretend not to Inspiration, yet we may very well apply to such, that of the Prophet Jeremy, 42 Chap. 20. verse, Ye dissembled in your Hearts, when ye sent me to the Lord your God, saying pray for us unto the Lord our God and according to all that the Lord our God shall say, so declare unto us and we will do it.

If then I am not so sanguine as to imagine to per­swade such, as by these Practices do in Fact declare as they did, 44 Jer. 16, 17. As for the Word which thou hast spoken unto us in the Name of the Lord, we will not hearken unto thee; but we will certainly do whatso­ever goeth out of our own Mouth. Yet surely all are not of this Character; some I know there are that fear God, and greatly Reverence his Word, and will therefore always think, Those Qualities best fit a Man for a public Station, which that Word of God plainly di­rects to: And as they have asked the divine Direc­tion this Day, so will act in the Uprightness of their Hearts: But if not, yet that of God to his Prophet is my Warrant, and shall be my Direction to go on, 3 Ezek. 11. Go get thee unto thy People and speak unto them, and tell them, Thus saith the Lord, whether they will hear, or whether they will forbear. And thus I pro­ceed to the Consideration of the Observation I have already noted from the Words, That those whose Province it is to design others to Stations of publick [Page 8] Trust, should have a principal Regard to their Integrity and Religion.

Herein are plainly contained these Propositions,

• I. Prop. That it is the Province of some to design others to Stations of public Trust.
• II. Prop. That in this Designation, they should have a principal Regard to their Integrity and Re­ligion.

I. Prop. That it is the Province of some to design o­thers to Stations of public Trust.

This Proposition naturally offers itself to us in these two Parts,

• 1. A public Station is a place of Trust.
• 2. It is the Province of some to Design others to these Stations.

I shall speak to these Heads and so to this Pro­position in but brief and general Manner.

And,

1. A public Station is a place of Trust.

And how great is that Trust! It is true, This Trust is greater or less, according to the Degree of the Importance of their several Stations; but all that is dear to a People, is in general Intrusted with those who are in public Stations.

Our Lives and our Interest our civil Privileges and Immunities, and our Religion too, are all in­trusted in their Hands; some one or other of these, every Man in a public Station, is in some Measure intrusted with, whether he be in a civil or military Post.

[Page 9] The military Officer hath (especially in the Time of War) the Care of our Lives and Interest too.

By his diligent Watch and Guard it is, that God sometimes draws a Line of Protection round about us, and the Land of unwalled Villages is safe from Fear.

By his Conduct and Bravery it is, that God some­times gives Conquest and Victory to his People, when they are of good Courage, and play the Men, for the Cities of their God.

Again, He that in civil Regards is in a public Station, and that consider'd either as legislative or executive, hath the Care of our most valuable In­terests, committed to his Trust.

The peaceable and quiet Enjoyment of our In­terest, is intrusted with those who are in executive Place of Power: Our civil Peace is put directly in­to their Charge, and much of our Religion is un­der their Guard and Protection.

To them is committed the Dispensation of that distributive Justice, so necessary to the Happi­ness of any People: and with them it lies to punish the Breaches, that are from Time to Time made upon that commutative Justice and Righteousness, so necessary to their Trade and Commerce.

Again, Such as are, in a legislative Consideration, in a public Station, have an high Trust committed to them; even our civil Liberties and Privileges, and the Cause of Religion too. It is these that prepare the civil Sword which is put into the Hands of the executive Officer, and give it Keenness and Terror, by the severe Sanctions of those wholesome Laws, which from Time to Time are enacted against Vice and Immorality.

[Page 10] These have it greatly in their Power to encou­rage Religion and Vertue;

By placing strong Guards about all our religious Enjoyments;

By enacting such Laws whereby the Worship of God may be promoted, and his holy Sabbaths more strictly observed; which alas! are highly neglected, tho' the careful Observation of them are found to be the best Means of securing the Religion of a People.

By strengthning the Hands and encouraging the Hearts of such as are properly the Ministers of Re­ligion.

With these it lies to take Care of the Means of Education; without which we shall soon become an ignorant and a barbarous People

To make our Schools of Learning more effec­tually answer the Ends of their Institution.

To take Care of our College, that Seminary of Literature and Religion, the early founding of which was one of the greatest Glories of our Fa­thers, and a Proof both of their great Wisdom and Religion.

Again, To these is committed the Care & Trust of our valuable, civil Liberties and Privileges; and it is by their loyal and dutiful Behaviour that they are yet continued to us, as it is certainly in their Power, by a froward and uneasy Carriage, by Stubborness and Contumacy, to betray them all; and intirely defeat all the Good that was ever de­sign'd us, by the Royal Indulgence in the valuable Charter, which we (by the Favour of God) yet en­joy. Thus have all those who have any Share in the Legislature, a great Trust committed to them.

But then,

Our Commander in Chief hath all these valuable Interests of the People, committed to his Trust.

[Page 11] As they lie divided among the several Officers in public Station, either in the military Order, or in the civil Power, either Legislative or Executive; so is the Trust of them all united in him.

The Lives and the Interest, the civil Liberties and Privileges, and the religious Concerns of this whole People, are all under his Care; and it greatly lies with him, as to advance, assist and encourage them all; so to dishearten and discourage the At­tempts and Endeavours of the most zealous Patriot, for the promoting and strengthning these Interests of a People.

Thus I have briefly consider'd the great Trust that is committed to such as are in a public Post and Station: This is the Matter of Fact.

But then,

How came they possest of this Trust, and who hath committed this Charge to them?

I answer, He whose Kingdom ruleth over all. 8 Prov. 15, 16. By me Kings Reign, and Princes decree Justice, by me Princes Rule, and Nobles, even all the Judges of the Earth.

And as God hath done this sometimes by a pe­culiar Designation to such Station, by the Mouth of some inspired Person, as in the Cases of Saul and David, and some of the Kings of Israel: So is this generally in a providential Way and Manner.

For as Rule and Government is absolutely neces­sary in the World, and the Peace, Welfare and Hap­piness of a People depend upon it; so is it neces­sary to the securing Religion and the Glory and Honour of God, and hence he claims it as his Pre­rogative, to appoint over the Children of Men, whomsoever he will.

[Page 12] And therefore what Trust is committed to such, is committed to them by God; they Govern and Rule for him, and he will expect an Account, and that a severe one, from all Kings, Princes and Go­vernours of the World, from all who have had these Trusts in any Regard, committed to them, how they have answered that Trust.

Every Kind of Power then and Manner of Rule (as they are very various) is of God; and therefore the Apostle tells us in that 13 Rom. beg. There is no Power but of God, the Powers that be, are ordained of God. Whosoever therefore resisteth the Power, resisteth the Ordinance of God; and they that resist shall receive to themselves Damnation. Whereby a dutiful and loyal Behaviour towards such as are in Power, is secured, from a Consideration of the Ordination and Ap­pointment of God himself, by whose Authority they act. And therefore (saith the Apostle) Let every Soul be subject to the higher Powers.

I mean not by these Texts, so often abused to that Purpose, at all to Recommend the senseless Doctrine of passive Obedience and Non-resistence; a Doctrine calculated for none, but a Nation of Slaves.

All Forms of Government originate from the People; that is, God in his Providence hath in­fluenced them; some to fix upon one Form of Go­vernment, and some upon another.

While some reserve the greatest Part of the Power to themselves, others invest some of the Nobles and great Families among them with that Trust; while others chuse to submit themselves to a Monarch, and delight in one supream Magistrate or Head over all the Estates of the Realm.

[Page 13] As these Forms then have originated from the People, doubtless they may be changed whensoever the Body of them choose to make such an Altera­tion in their State.

And therefore may they much more determine the Person and the Family, which they choose should Reign over them.

And this Principle lies in the Foundation of that wonderful REVOLUTION, the happy Effects of which, we feel this Day in the auspicious Reign of a great KING, of the august House of HANO­VER, in which illustrious Family KING WILLIAM the Third, (of immortal Memory) took the wisest Measures (and it was none of the least Actions of that great Monarch) to establish the Succession of the British Crown.

And may the God who rules UNIVERSAL KING. ^‖ speak concerning the Royal House of his Ser­vant, for a great while to come; and continue One of that Protestant Line; to Lead, Guide and Rule those reformed Nations, and defend them as the powerful Bulwark of the Protestant Interest, till the universal Reformation of the Church of Christ.

This Trust which God is committing unto Kings, and by them to all that are in Stations of Trust subordinate to them; is to be used for God, and the Happiness and Welfare of that People, a­mong whom they exercise their Authority.

This shall suffice for the first Head under the first Proposition, That a public Station is a place of Trust.

[Page 14] I proceed to say,

2. It is the Province of some to design others to these Stations of public Trust.

For as the Body Natural as the Apostle speaks ^†, is not one Member but many. So is it also in the Body Politic, And God hath set the Members every one in this Body (as well as the Body Natural) as it hath pleased him.

And here it is, as in the Body Natural, some Members are more honourable & some are less so: For as the Offices to be executed among a People are many & various, so is it necessary, there should be various Orders and Degrees of Men, superior and inferiour; and it is the Province of those who are in superior Station, to appoint to Office, such as are Inferiour, & to act in subordination to them.

So is it the Province of the King as supream, or because he is the supream Magistrate, to appoint others to Office; and this is done in a various Man­ner, either mediately by the Power, with which he hath before invested those, who are near him and round about his Throne, or immediately and in a direct Manner; so he delegates his Power and Au­thority to the Governours who are sent by him, and set over any People, to represent among them his Person, and to execute in his stead, a great Part of the regal Power: To whom, when they are thus constituted by him, it belongs to design others to Places of Trust under them.

And according to the various Constitutions of several Governments, this Power is communicated to others in a various Manner.

[Page 15] And such is the Power which the Electors this Day are invested with by the Royal Charter, to choose one Part of our Legislature, and with the approbation of His Majesty's Representative, to de­sign them to a Place of very great Trust.

And thus I shall leave the first Proposition, That it is the Province of some to design others to places of pub­lic Trust. I proceed to the

II. Prop. That in this Designation they should have a principal Regard to their Integrity and Religion.

If those who are in such Authority answer their Duty, and rightly execute the Powers committed to them, then those that are thus intrusted, must be fit for that their Trust: and therefore they who design them to those Places, ought to consider their Qualities and Dispositions, and therein their Abi­lity to discharge the Duties of that their Trust.

I shall speak to this Proposition in this Manner,

• 1. Shew what we are here to understand by Integrity.
• 2. What we are to understand by Religion.
• 3. Prove the Proposition, That Integrity and Reli­gion should be principally regarded, by those that design o­thers to Places of public Trust.

I. I shall shew, What we are here to understand by Integrity.

Here I shall speak of this Quality, not ethically, or as a moral Vertue; because I must presently speak of it, as a Part of the Character of a Man of Reli­gion, [Page 16] by which all those Qualities that are deno­minated by ethical Writers moral Virtues are in­tirely absorp'd and disappear, as the feeble Light of the Stars, when the Sun ariseth shining in his Strength.

So the dim Light of Nature is of little use to guide us in our Way, when we have the more glorious Beams of the Sun of Righteousness, shining upon our [...]ath.

But I shall consider this as a natural Quality: Natural, I mean, in Contradiction not to moral but acquired.

For as Men by their Regard to the Duties of the Religion of our Lord and Saviour, which they profess, may attain to a great Degree of this En­dowment; so the Disposition thereto in some Men, may be such, that it may be consider'd as Natural.

By Integrity then I understand, That natural Turn of the Mind, which disposes a Man to act steadily and uniformly in all his Conduct, with an honest Regard to the various Interests that are intrusted with him, whether Public or Private.

It is true, as our Nature is corrupt, and intirely deprav'd with Sin by the [...]all, so there dwells in us no good Thing; and there are in us the Stamina or Elements of all Sin: But yet there is nothing more evident, than that we are not alike inclin'd to all, but more to some Sins than others; so are some Men much less inclin'd to any Breach upon Truth and Uprightness, than others

And whether we can give a proper Reason for this, that shall satisfy us Philosophically, or not, yet the Fact is evident.

[Page 17] And it appears very much to be natural, both, because we find this continu'd frequently from Fa­ther to Son. And his Father's Steadiness and In­tegrity, or his Insincerity and Turn to Cunning and Design, is plainly visible in the Son that comes after him: And for that, we frequently see Men remarkable for this Quality, that not only have no Religion, but that scarce pretend to any; yet are they such as from this natural Cast, we are very ready to trust and confide in.

This then is a Turn of Mind that is very ser­viceable in the World, and of itself recommends a Man greatly to our Liking and Esteem: For tho' this Quality will never serve a Man in spiritual Regards, saving, that such an one is nearer the Kingdom of God than another; yet has it often done excellent Service in the secular Affairs of the World, and in the civil Societies and Communi­ties of Men: Thus I shall close this Head, What we are here to understand by Integrity.

I proceed to say,

II. What we are to understand by Religion.

According to the Expression of our Text then, we are lead to say in general, That the Man of Re­ligion is one that Fears God and keeps his Command­ments.

As here is doubtless to be understood, one that makes a Profession of Religion, and explicitly de­clares his Resolution, for the Service, Honour & Glory of his God, so hereby is not to be understood the ex­ternal Professor only, however exact & formal he may [Page 18] be in this Respect; but the Man of true vital Religion; the Man who hath the Interest of Reli­gion at his Heart, as well as upon his Tongue:

The Man that acts from a Principle of divine Grace in the Soul: He who is influenc'd in all his Actions by the Views of another World; who lives his Life in the World, by the Faith of the Son of God:

Such an one as is not influenc'd in his Duty to God, (I mean in the external Profession of Religion) nor in that to his private Nei [...]bour, his Country or his People, by any little & sinister Views of worldly Honour or Advantage: But can wait for the pro­mis'd Reward of all his sincere, tho' imperfect Actions, till after Death:

Who infinitely prefers his Acceptance with God, and the blessed Euge he Hopes for, from the great Judge of all; to all the vain popular Applause, that can be given by Man:

In a Word, He that makes the Word of God his Rule, by which he acts steadily and uniformly, ac­cording to the Dictates of a pure and upright Con­science:

This is the Man of Religion, whose Motives, Ends and Designs, in all his Actions, both in public and private Life, are great and noble, right & true.

I proceed,

III. To prove the Proposition, That Integrity and Religion should be principally Regarded by those that de­sign others to Places of public Trust.

And here, The Manner of the Expression of this Proposition implies, That there are other Qualities [Page 19] requisite to the proper Execution of such Trusts, in relation to which, these are the principal.

And it is very true, There are other Qualities necessary, besides Honesty and Religion; such as a good Understanding, Knowledge and Wisdom.

For it is not every honest and religious Man, hath a Pretence to any one, much less to all of these.

And to have such in Places of public Concern, who are weak & low in their natural or acquired Accomplishments, tends to render the Government base and contemptible.

Such then as are in public Stations, ought to be Men of a good Understanding, Knowledge and Wisdom.

1. They should be Men of a good Understanding.

Men of good intellectual Powers, that have a Capacity, when they apply themselves to Business, to understand the Duties of their Station; that so their Weakness may not be a Snare to them, while they are lead blindfold by others, and made the Tools of a Party, and become the Property of Men of Trick and Design.

2. Such as are in public Stations should be Men of Knowledge.

That is such Knowledge as is proper to the Sta­tions which they sustain: This therefore is various according to the Variety of public Stations in which Men are plac'd.

[Page 20] Such then as are in superior public Stations, should be such as were the Men of Issachar ^†, Men: that had Understanding of the Times to know what Israel ought to do.

Such ought therefore to be Men of political Know­ledge; knowing and understanding in the Laws of their People; and well acquainted with the Con­stitution and Interests of that civil Polity and Go­vernment, in which they act their Part.

And as the former Head respects the Faculty, so this doth the Application of that Faculty: And there are many Men of good natural intellectual Powers, who from the Narrowness of their Cir­cumstances, and the necessary Diligence in the Business of their Callings, have no Time to spend in procuring that Knowledge, whereby they would otherwise be very fit for public Offices & Stations, according to that of the Son of Sirach ^‖, The Wis­dom of a learned Man cometh by Opportunity of Leisure, and he that hath little Business, shall become wise: But how can he get Wisdom that holdeth the Plough, and that glorieth in the Good, that driveth Oxen and is occupied in their Labours, and whose Talk is of Bullocks. They shall not be sought for in public Counsel, nor sit high in the Congregation, they shall not sit on the Judges Seat, nor understand the Sentence of Judgment.

Again, Some thro' their Idleness and Indolence suffer a good Understanding to lie barren and un­cultivated.

So that a good Understanding only, doth no way qualify a Man for such Stations, unless it be [Page 21] inform'd and enlightned, with that Instruction and Knowledge, proper for the Station he is assign [...]d to.

3. Such as are in public Stations, should be Men of Wisdom.

This Head is very different from the former, for that, a Man may be endow'd with great Treasures of Knowledge, and yet be far from Wise & Prudent.

Knowledge consists in the Possession of a great Number of Ideas, and Wisdom in the proper Appli­cation of them, to our several Needs and Purposes in Life: So that, Knowledge doth by no Means certainly imply Wisdom: And the greatest Clerks are not always the wisest Men.

It is true, the Man of Knowledge will shine in the beauties of Discourse; and as most Men are apt to judge superficially, so will they be ready to imagine, that he that can speak so finely, must also be a Man of equal Wisdom: But it is very certain, That to Talk well and Act wisely, are very different Talents; and oftentimes, do not meet in the [...]ame Person (unless where the Genius is great and su­perior); but frequently, the more remarkable he is for the one, the less so is he for the other.

Wisdom and Prudence then are very necessary for such as are in public Stations; whereby they may understand how to lead and govern the va­rious Inclinations & Tempers of Men, the various Parties they have to do with (for there will always be such) and the various Interests which such Par­ties pursue; so as to bring Good out of Evil, and advance, sometimes, the Interest of the Public, by such as mean nothing less.

[Page 22] These Qualities, then, of Understanding, Know­ledge and Wisdom, are all necessary to Stations of public Trust; and yet, these are not mention'd in our Text: but, rather such are [...]ought for as are Men of Integrity and Religion.

And this for several Reasons; 1. Because there is not so much need of urging the choice of Men of natural Powers; for that these Qualities are what Men are ge­nerally apt to look first at: Often imagining, that the Capacity of doing Service, and the Power and Ability to answer all the demands of the Place they sustain, constitutes them fit and proper Persons for that Station. 2. Because such is the Corruption of our Natures, that it is easier to find those that are fit for a public Station, as to their natural Powers, than such as are properly qualified by Morals. And then, Once more; Because a moderate Degree of these natural Qualities, when they are well balasted with Integrity and Religion, is much more likely to procure the Welfare and Happiness of a People, than the highest Degrees of these natural Powers, when they are without the Moral: And therefore are Integrity and Religion to be look'd upon as prin­cipal Qualities in those, who are design'd to any Places of public Trust. Which Things are some Proof of the Proposition. But I proceed to a more direct Proof of it in three Things.

1. The Examples we have in the Scriptures, of the Care which the good Kings and Governours over the Peo­ple of God have taken in this Regard, are our Directio [...] herein.

As we are to yield a strict Obedience to the proper Precepts and Directions of the Word of God so are the Examples which we have there record­ed, of holy Men, to have a great Weight with us [Page 23] for as the Apostle tells us, ^† Whatsoever Things were written aforetime, were written for our Learning. And ^* That all these Things hapned to them for Ensamples, and are written for our Admonition.

We find then, that those that had the Character of good Rulers, have made this their Care, to put such in Places of Trust, as were Men of Religion, and a strict Regard to the Law of God. Such is the Example of Moses, who was a King in J [...]urun: For when he set Officers over the People, and gave them that Charge, 1 Deut. 1. 15, and onward, And I took the Chief of your Trives— and charged them at that Time, saying, hear the Causes between your Brethren, and judge righteously ye shall not respect Persons, nor fear the Faces of Men, for the Judgment is God's. It is hence evident, That those who had this Charge, were such as he esteemed Men of Integrity, and a strict Regard to that Law of God which he put under their Administration.

So when the good King Jehoshaphat appointed his Officers to public Trust, he gave them that Charge, 2 Chron. 19. 6.— Take heed what ye do, for ye judge not for Man, but for the Lord; wherefore let the Fear of the Lord be upon you. This being his Charge then, we cannot imagine, but that he took the greatest Care to commit this Trust, to Men whom he could confide in, that they would answer the Charge so given them: Even Men of Integrity and Religion.

And such is the Example we have in our Text of Nehemiah, the pious Governour of Judah, who regarded the Integrity and religious Fear of God, in these his Officers, before every other Qualifi­cation; esteeming that a sufficient Reason, why he gave them the Charge of the City of God.

[Page 24] 2. We are directed to this in the Word of God.

Exod. 18. 21. Moreover, thou shalt provide out of all the People—Such as fear God, Men of Truth and having Covetousness, and place such over them, to be Rulers of Thousands, and Rulers of Hundreds, Rulers of Fifties, and Rulers of Tens.

It is true, This is the Advice of Jethro, Moses's Father in Law, but it must be look'd upon as the Direction of God, if we consider what follows, 23 v. If thou shalt do this Thing and God command thee so. As then the Government of that People was a pro­per Theocracy; so we are not to imagine, that Moses would make such a considerable Alteration in it, without the divine Direction: And therefore as he followed this Advice, we are to consider it, as the Direction and Approbation of God himself.

We see here, that this Direction to Men of Up­rightness and Religion is given with respect to some of the lowest Officers, even to the Rulers o­ver Tens, that they shou'd be Men fearing God and bating Covetousness. How much more then are these Qualities necessary to the superior Officers, and such as Rule over the Thousands of Israel.

And therefore have we a particular Direction given by God to Moses, as to the supream Magi­strate, that he should be a Man that regarded the divine Law, in all his Rule and Government over the People. Deut. 17. 18, 19. And when thou shalt set a King over thee, when he sitteth upon the Throne of his Kingdom, he shall write him a Copy of this Law; and he shall read therein, that he may learn to fear the Lord his God, and keep these Statutes and do them, that he turn not aside from the Commandment, to the right Hand or to the Left.

[Page 25] 3. That such should be design'd to Places of public Trust is evident, because it is only such as are so qualified, will answer the Trust reposed in them.

When such as are thus intrusted answer not to the Importance of their Trust, it is always a Re­flection upon their Constituents, and intimates a Deficiency of their Wisdom.

As the ultimate and general End of all the Ac­tions of Men, and so of Government, ought to be the Glory of the divine Being, so the next & more immediate End, is the Happiness of the People.

This then ought to be the next and immedi­ate Purpose of such as are in Place of superior Power, and have the Authority of designing others to Places of public Trust. And as it is a principal Part of Wisdom to pursue any End which we pro­pose to our selves, in that Manner that shall best and most certainly attain it; so it is certainly the most egregious Folly, to defeat by any of our Ac­tions, that very End, which by such Actions we profess to endeavour after: And this (by the way) is the Reason, why all Sin is Folly.

Now it will doubtless be universally allowed, that they that are in superior Places of Power, such as are to give Authority and Power to others, ought to act wisely: Which, if they design the Interest and Welfare of a People, they do not, when they dis­pose of the Offices of public Trust to such as are not Men of Integrity and Religion; because such as have no claim to these Characters, will by no means answer the Trust reposed in them, by such Constitution and Appointment; for that such are evidently deficient in those valuable Endowments, [Page 26] which are always necessary to the Weal and Pros­perity of such as they govern.

But as Religion grasps in it all those excellent Virtues, both personal and social, that tend to pro­cure and establish the Privileges, the Interest, and the Religion of any People; so he that deserves such a Character, must, generally speaking, be the fittest Person of all others, to have these arduous Affairs committed to his Trust.

I shall therefore here consider several of those truly noble Qualities, productive of the public Weal, which are the genuine Effect of Religion: And which therefore it binds a Man to act accor­ding to, whatsoever public Character he is invested with.

And they are such as these, 1. Integrity and Uprightness. 2. Courage & Fortitude. 3. Large­ness of Heart productive of a public Spirit. 4. Jus­tice and Righteousness. 5. Liberality, in Oppo­sition to Avarice or a sordid View to a Man's own private Interest.

1. Integrity and Uprightness is a Quality necessary to a Man in public Station, which is the genuine Effect of Religion.

I before consider'd Integrity as it is a Disposition of the Mind, which is more natural to some than others. I now consider it as it is a divine Vertue.

And so,

It is that Habit of the Soul, whereby a Man is always inclin'd to act agreably to his Conscience with every Man. (For I here consider this Head, only as it has regard to our Actions toward Man) And so will he that is a Man of Integrity, act in Truth and Sincerity with [Page 27] all with whom he hath to do. He is in this respect ^* an Israelite indeed in whom there is no Guile. As he will not only, not lie to his Nei'bour by the Word of his Mouth; so neither will he by any of his Actions; for we may as well do so by the lat­ter as the former: As such an one is a Man of no Artifice or Dissimulation, so will he not delight in any ambiguous Manner of Expression, whereby he may afterwards flatter himself, he is clear from any Obligation, which yet he knows his Nei'bour tho't he had, by such Expressions, laid upon himself.

Such an one speaks what he means, and his Words truly disclose the Intent of his Heart: And he ho­nestly Designs to act according to his Word, and always doth so, unless unavoidably prevented. And it is not any Disadvantage which will accrue to him by his Faithfulness, that will make him forfeit his Integrity; ^† For such a Man sweareth to his Hurt and changeth not.

Now this, I say, is an Habit of the Soul: He is honest and upright, not in this particular Affair, and at such a particular Time, or with respect to such particular Persons, but he is so, as he hath always a conscientious Regard to his Actions.

And this Virtue or Grace is the genuine Fruit and Effect of Religion, as it is analogous to one of the Perfections of God, whose Image it is the End and Design of Religion, to restore to the Soul; and therefore it demands this Quality of us, accor­ding to one of the Precepts of that divine Law, which the religious Man professes to be the Rule of his Life, and that he is under the highest Obli­gations to be obedient unto.

[Page 28] And when he that hath that natural Turn to Truth and Integrity, as we have before consider'd it, hath also his Heart sanctify'd by Religion, What a Firmness doth it give to this noble Disposition of the Mind! And it appears in all his Actions, and it is impossible to warp him from his Duty to God, and the Trust that is reposed in him; and he saith with Job, ^* Till I die I will not remove mine Integrity from me: my Righteousness I hold fast and will not let it go, my Heart shall not reproach me so long as I live.

The Man of true Integrity acts always under a Sense of his Duty to God, for that he can never hope otherwise to dwell in his Presence, according to that of the Psalmist, 5. 12. Who shall dwell in thine holy Hill, he that walketh Uprightly and worketh Righ­teousness, that speaketh the Truth in his Heart.

And it is this Motive and Principle of the Ac­tion that distinguishes Integrity from that unami­able Vice of Obstinacy, which very much Troubles any Community, where the Leaders of it, pretend to Steadiness of Truth and Virtue under that Dis­guise: For as Obstinacy is a bigotted Resolution to abide stifly by any Determination whatsoever, once made; so by this Stiffness, which hath the Face of a proper Constancy, it often mimicks Integrity. For as the World, which seldom judges wisely of Things, ge­nerally account of a Man's Integrity, according to the Steadiness of his Action, (tho' this of it self is no Virtue, only as it is apply'd and directed,) so are they apt oftentimes to mistake Obstinacy for Up­rightness; tho' they very widely differ from one another.

[Page 29] For,

The Man of Truth and Sincerity acts steadily, because what he doth he is satisfied is just & right, and his Duty; according to the Character he sustains. But,

The Man of Obstinacy acts steadily, because he vainly delights in the Character that is given him, as not apt to Turn or Change. And tho h [...] forfeit any of his Interest, by this his Stiffness, which is very likely to fix his Character for Truth and Sin­cerity: yet if he be not, in other Regards, a Man of uniform Virtue, it only shews, that he is less co­vetous, than he is proud; and that from the Enor­mity of this Vice, and the violent Attachment to his own Will, he had rather himself suffer, and make every one else, who has had any Dependance upon him, suffer with him, than make any Abatement of his Stubbornness & Pertinacity Whereas the most upright Person and steady too, to Truth and Vir­tue, if he be a Man of any Modesty, as he will after as often as he receives good Reason for it; so will he open his Eyes to receive Light, and be ready to hear the Reasons that are given to perswade him to change; tho' he always acts steadily and uprightly according to his present View of Things.

So that he is one that may be depended upon, and Men put an intire Trust and Confidence in such a Man, which is an unspeakable Advantage in all the Affairs of Life.

2. Courage is a Quality necessary to him who is in a Place of public Trust, which is the genuine Effect of Re­ligion.

The Man of Religion is such an one as he in our Text, he fears God, and for that Reason he doth not fear Man: He is one of those, who hath taken [Page 30] that Advice of our Lord, ^* Be not afraid of them that kill the Body, but fear him, who, after he hath killed, hath Power to cast both Body and Soul into Hell. The truly religious Man doth all his Actions as to God, that is, as in his Presence, and for his Glory and Honour; and such an one is ready to suffer in the Cause of God, or when his Conscience tells him it is his Duty.

And thus Religion influences a fearless Beha­viour in all Stations of public Life.

This gives Life and Spirit to the Soldier, when Thousands fall at his Side, and ten Thousand at his right Hand.

Religion fixes the Courage and Resolution of the executive Officer in civil Power, when he causes the Sword of Justice to fall with irresistable Force upon the Head of the guilty Criminal.

From hence proceeds Firmness and Stability, in all public Counsels and Debates: and the Patriot, if he be a Man of true Religion, always speaks his Mind freely, regardless whom it will offend, when he thereby keeps a good Conscience, for in this Case, as much as in any, is that of the wise Man true, Prov. 29. 25. The Fear of Man bringeth a Snare, but he that trusteth in the Lord, shall be safe.

He that relies upon the Protection of God, shall be safe from the Designs and Resentments of all such as he offends, when thus he doth his Duty. For such an one saith with the Psalmist, ^† In Gad have I put my Trust, I will not fear what Man can do unto me.

[Page 31] 3. Largeness of Heart is another of those Qualities, which is the genuine Effect of Religion, and necessary to such are in public Stations.

As it is the Tendency of Religion to dilate the Soul, so it is the End and Design, the Beauty and Excellency of it, to release the Mind from that nar­row, contracted State which Sin hath shrunk it into.

True Religion divests a Man of Self, and gives him a generous and extended Concern for all that are round about him. For this is a natural Effect of true Love to our Nei'bour, that is the distinguish­ing Mark of genuine Christianity: For that our Lord Jesus Christ hath given it as an infallible Token whereby all the World might know his Disciples, ^* Hereby shall all Men know that ye are my Disciples, if ye Love one another.

This Love, as it is an active Principle, so it doth not centre in it self. If Charity begins at Home, yet it does not end there: But the Man endowed with this Grace is always active in doing good to o­thers, when he hath an Opportunity: Yea He re­joices to see all that are round him, in Prosperity; nor envies his Nei'bour, when he rises above him­self. He abhors those Actions which we justly call mean and little, as what are as truly forbidden by the Law of Christ, as any of those Actions which we are more ready to stile sinful & immoral: For Actions that are little and mean, are a direct Con­tradiction to Christianity; which more than any other Religion, more than any one Set of Princi­ples whatsoever, tends to enlarge the Heart, and influence to great and excellent Actions: And it is [Page 32] certain that he that hath a narrow, selfish and lit­tle Soul, can never be a Christian.

When, then, the Man in public Station is a Man of Religion too, he will disdain to act from any lit­tle and [...]ni [...]er Views: They are no Temptation to him▪ but he endeavours to answer the Duties of that Station, let the Event and Issue of such his Ac­tions be what it will.

And tho' his Honour, Repute and Esteem with Men be dear to him, yet when they come in Com­petition with the Honour of God, and the Peace of his own Conscience, they appear to him, as indeed they are, Things of little Value.

And if by his acting in a generous, open and dis­interested Manner, he pleases neither Party, because he has not forwarded according to their Hopes, their little and private Designs; yet a conscious­ness that he has acted according to the Obligations of that Religion which he professes, is such a Satis­faction to his Mind, that he is little affected with the Resentments which such his true and generous Behaviour may have raised against him.

This Magnanimity and Expansion of Heart, as it is necessary to Men in public Station, so is it the genuine Effect of true Religion; for hence it is that we sometimes see the Man of mean Extraction, and of the courser Imployments of low Life, by true Religion attain to that greatness of Mind, that is often found wanting in such as are the Sons of Nobles, and have had the most open and generous Education So necessarily does Religion enlarge the Soul; according to that of the Psalmist, Psal. 119 32 I will run the Way of thy Commandments when thou shalt enlarge my Heart.

[Page 33] 4. Justice and Righteousness is another necessary Qua­lification of the Man in public Station, which is the ge­nuine Fruit of Religion.

This Quality, I say, is necessary to him that is made, any way, a Ruler over Men; according to that, 2 Sam. 23. 3. He that ruleth over Men must be just. Hence Job says, when speaking of himself in his judiciary Quality, ^* I put on Righteousness, and it clothed me: my Judgment was as a Robe and a Diad [...]m. It cover'd him all over as a Garment; it was his Glory and Beauty, and gave a Lustre as the Jewels of a royal Diadem.

This is perpetually found where there is true Re­ligion, for it is always a Part of the Basis of it: And that Man's Religion is bottom'd upon the Sand, that hath not this divine Virtue in the Foundation of it.

Those Virtues which the Heathen call'd Moral, and in which lay their highest Attainments, our blessed Saviour hath made a Part of the Christian's Duty, by the Precepts of the Gospel: But then, they are but a low Part of it, and but the ordinary At­tainments of a Christian: But however, absolutely necessary to Christianity, and he can never be a Christian that wants them.

So that whatever necessity there is, of Justice and Righteousness in public Life, the Man of Religion will certainly be possess'd of these Qualities: And we may depend upon a rigorous Impartiality in the Execution of every Office he sustains.

[Page 34] 5. Liberality, in Opposition to Avarice, or a sordid View to a Man's own Interest, is another genuine Effect of Religion, necessary to Men in public Station.

He who wants this Vertue, or which is all one, he that is properly a covetous Man, whose Affec­tions are wrap'd in worldly Gain, cannot be a Man of true Religion; for the Love of God (in which consists the Essence of Religion) can never dwell in such a Soul.

For if it be true as our Lord tells us, ^* He that loveth Father or Mother more than me, is not worthy of me. How much more is it true of him that pre­fers his Money to God! Is it possible that God should dwell in that Heart, where he sees such an Idol in the highest Seat of the Affections? No; but it is impossible such an one should have any Love to God. Such a Soul knows no Fervours of Devo­tion, they are Strangers to his Heart. He has no Aspirations after secret Communion with any God but Mammon. The Tho [...]ts of the pure and holy converse of the heavenly World, give him no De­light; neither if he were there could he take the least Satisfaction, unless he finds the Apostle's my­stical Description of that Place, literally true, ^‖ That the Streets of it are of pure Gold.

The Man of true Religion then, will be just his Reverse: who as he has the highest Regards to the spiritual Entertainments of Heaven, which are the Riches of Righteousness, so will have but a mean Opinion of those of this present Life; and as he is not anxiously careful for these Things, so will he never make any Breach upon his Conscience, for [Page 35] the sake of obtaining them; but abhors the Tho't of dishonest Gain.

This Quality then is absolutely necessary to him who hath the public Interest of a People, any way at his dispose, least he convert it to his own pri­vate Advantage. For as such an one always stands ready to [...]queze himself into any Station, whereby he may get something, if it be but a little: so every such Station he will make the most of, whatever the Public suffers thereby.

So that by this immoderate Desire of Gain, and sordid Love of the World, he not only d [...]stroys his own Soul in Perdition, but is also the Ruin of the pub­lic Interest; when by Bribery and Oppression he makes a Breach upon his Oath and the Vow he is under, to an impartial Administration of the Trust reposed in him.

He then that is mean and avaritious in his De­sires of Wealth, is least of all fit for a public Station, ^* For, for a Piece of Bread [...]uch a Man will transgress. And let such an one pretend never so much to for­ward the Welfare of his People, by a prudent Ma­nagement of their Treasury, whereby, tho' he re­commend himself to their Approbation, as a care­ful Steward; yet how often doth he thereby ha­zard those Interests and Privileges of a People, that are infinitely more valuable than the triffling Pro­portion of their Taxes & Estates, which he means to save by his ill-tim'd and pretended Thrift and Frugality? He then that is more saving of the Pub­lic Monies, than he is tender of the Privileges of a People, never can deserve that honourable Title [Page 36] of, A Father to his Country, for a parsimonious and niggardly Patriot, will always be a Contradiction.

And thus I have consider'd some of those excel­lent Qualities, which are always necessary to such as have a public Trust committed to them, as the genuine Fruits and Effects of Religion. And so I have proved that such are the fittest of all others for the discharge of the Duties of a public Station. Hence the Proposition is evident, That such as de­sign others to Stations of public Trust, should have a prin­cipal Regard to their Integrity and Religion. And thus I proceed to the