The nail & the wheel the nail fastned by a hand from heaven, the wheel turned by a voyce from the throne of glory / both described in two severall sermons in the Green-yard at Norwich by John Carter, pastor of Great St. Peters.

THE NAIL:

ESA. 22. 23.

And I wil fasten him a nail in a sure place; and he shal be for a glorious throne to his fathers house.

THe business of this Text is nothing else but the driving and fastning of a nail. Wherein—

1. The Master-worker: who it is that fastens the nail. I.

2. The nail that's fasten'd: what, or who is that? Him.

3. Ʋbi? Where is this nail fasten'd? in loco fideli: in a sure place.

4. The end, use, and benefit of this nail so fastned: He shal be for a glorious throne to his fathers house.

These are the parts and particulars of the Text. But I wil not tye my self strictly and punctually to these; or, at least, I wil not fall upon them presently: but according to my plain and usual way, I shal, concerning this Text, dispatch these things.

1. I wil speak something of the sense and meaning of the words.

2. I wil give you the sum and substance of the whole verse in

one general proposition of doctrine: to which also I shal make some general applycation.

3. And then in the third place I wil look over the particulars: I wil search, and examine them for such observations and instru∣ctions as may be for our profit and use, besides the main, and ge∣neral doctrine. Of these in their order: And the Lord be with us Amen.

1. The Exposition

And I] and who is that?* 1.1 it is (as Solomon calls him) the Ma∣ster of the Assemblies that fastens the nail: in the 15. verse of this Chapter he is called the Lord of Hosts.

Wil fasten, HIM] Him; this is the nail to be fastned: a li∣ving nayl: You have his name, and also his Character shortly, v. 20. Eliakim, so was his name: the servant of the Lord; that's his Character.

He was a Courtier, a great man, a holy man, a good Patriot, faithful to his King, to his Country, to Religion, and Reforma∣tion: all which appears plainly by the current of this place, and also by other passages of sacred Scripture.

And I wil fasten him as a Nail] a nail is a pin,* 1.2 or peg. For the matter, some are made of brass, some of iron, some of wood.

A nail is fastned; when it's knocked, beaten, and driven into a wall, beam, post, or pillar.

The use of such a nail, orpeg, or spirkit is to hang thingsout of hand; and such things especially as we would have ready for our use; as garments, vessels, pots, instruments of musick, and the like.

Such things as otherwise would ly scattered about the house, and be subject to miscarry.

Metaphorically: to fasten a man as a nail; is to confirm, and e∣stablish him in some place, or office in the Church, or Common∣wealth, and to make him useful, and profitable for the Publique good.

Here the Kingdom of Juda is compared to a wall, or post: Eli∣akim to a nail: and the Lord fastens him in the Kingdom: that is, puts him in place, and office, and confirms him in it

Q. But what place? what office was he settled in? that must be known.

A. I answer. There was another nail pul'd out, and he was put in, in the room.

The other nail, viz. his predecessor was Shebna: he was de∣prived, and Eliakim substituted in his room: therefore let's en∣quire what place Shebna was in, and then all wil be clear.

Some of the Hebrew Doctors, and learned Hierom with them, conceive that Shebna was the high-priest. Lyra, Sanchez, Lapi∣de, Pintus, Tirinus, and most of the Popish-writers are of the same opinion: Their arguments are principally.

”First, the authority of the old-Vulgar-latine translation of the 15. verse (which with them is authentick) Vade ad Sobnam prae∣positum templi. Go to Shebna the overseer of the temple: that is (say they) the high-priest.

”Again, from the 21. verse, where it is said; and I wil cloth him with thy robe, and strengthen him with thy girdle: they con∣clude those garments, to be the Vestments of the high priest: ac∣cording to that in the 20. of Num. v, 28. And Moses stripped A∣ron of his garments, and put them on Eleazar his son.

But certainly, if we go to the fountain, this can never be made out, that Shebna was high-Priest, or any Priest of the second or∣der. For,

”In the 15. verse it's only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 super domum, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 super domum dei. Over the house; there's not so much as a hint that it should be over the house of God.

”Again, v. 21. The robe, and girdle were ensigns of authority, and Magistracy: Job mentions the girdle of Kings. Baltheum re∣gum dissolvit: Job 12. 18. He looseth the bond, or girdle of Kings, and thus did Pharaoh to Joseph, he arrayed him in royal robes, and put a golden chain, or girdle about him. Gen. 41. 42.

So here: I wil cloth him with thy robe; that is, that robe which thou didst wear when thou wert the great manat Court.

”Yet further, he was not capable of the office of Priest-hood. They which received the office of Priest-hood were all of the Chil∣dren of Levi: but Shebna was of another stock, not so much as a Jew, but an Alian, a stranger. That is obliquely signifyed, and intimated, verse the 16. What hast thou here? and whom hast thou here? that thou hast hewed thee out a Sepulchre here &c. which is, as if he should have said: what business hast thou in this

Land? what kindred? Why shouldest thou take up thy rest to live, and dye in the Lords land, and to be buried in Jerusalem, where∣as thou art an Assyrian, or of some other strange Country?

”To put all out of question. There was another high priest at the very same time; Azariah by name: you shal read of him, 2. Chron. 31. 13. He was ruler of the house of God; that is by the consent of all interpreters, the high priest: and therefore Shebna, what ever he were, could not be the high priest.

What was he then? Let's gather up his titles of honor together, and by that time we have done, we shal understand his place cer∣tainl••y

In the 15. verse he is called, first, the treasurer, and then Sheb∣na Who is over the house: that is, over the Kings house. In the 37. Chapter of this Prophesy:* 1.3 verse the 2. and often other-where in scripture, he is stiled, the Scribe: not an ordinary, or Com∣mon Scribe, or notary; but such an one as we call a Chancellor or Secretary.

This is then the sum of all: Shebna was at that time the great favorite of the King: he had all the chief offices, the highest ho∣nors, and dignitys of the Kingdom conferred upon him. He was Lord treasurer: he was ruler, Governor, Controller of the Kings house; he was the Lord Chancellor, and Secretary of state. In a word, he was the chief in Court, and Kingdom, and under the King, Lord President of the whole Country; just as Joseph was under Pharaoh:* 1.4 Thou shalt (says the King) be over my house, and according to thy word shal all my people be ruled, only in the throne wil I be greater then thou.

Thus was Shebna: Him God deposed, and put Eliakim into his place; into the very same favour, dignity, honor, Authority, and Magistracy.* 1.5 The LXX renders it thus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Constituam cum principem. I wil make him a great Prince in Ju∣da. Eliakim is fastned as a nail: namely in the highest place of the Kingdom.

And that,

In a sure place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in loco fideli. The word is de∣rived from truth: q. d. in a true and faithful place: that is in a firm, stable, permanent condition; for where truth is, there is cer∣tainty, and stability. And here is an Antithesis, or opposition 'twixt Shebna, and Eliakim.

Shebna was as a nail, but in a hollow, unsound, or rotten wall, and therefore shal fall out, he shal come down from his eminency. But as for this Eliakim, saith the Lord, I wil six him in a solid wall, a sound post, or strong pillar, out of which he cannot fall, nor be pluck'd out: that is plainly, I wil so confirm, and establish him in his place, that he shal never be deposed as Shebna was, but he shal stand sure, and immovable. And he shal be for a glorious throne to his fathers house] A throne is a Kings seat full of Majesty,* 1.6 and glory.

He shal be for a throne; that is, for a glorious ornament to the King, to the Kingdom, and to his own stock, and family. He shal do worthily in Juda, and so carry himself in his place, authority, and Magistracy, he shal so administer, as shal be for the honor of the King, the glory, and prosperity of the whole Kingdom, and for the preferment of his fathers house: he shal advance his kindred, and make his whole family famous and renowned. For the mea∣ning this may suffice.

Now in the 2. place I am to give you the sum and substance of all in one general proposition.

Good,* 1.7 and faithful Magistrates are nails fasten'd in the walls of Gods house, in the Church and Common-wealth.

So are they called, Ezra 9. 8. And now for a little space, grace hath been shewed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place. What nail? the Princes and the Priests that were left, a remnant of Godly Magi∣strates and Ministers.

The very same expression you have in the Prophet,* 1.8 Zechariah Chap. the 10. the 3. and 4. verses. Where God promiseth to visit his flock, the house of Judah, and to give them all things that may make them safe, and happy. The words run thus.

Out of him came forth the corner, out of him the nail, out of him the battel-bow, and out of him every appointer of tribute also.

The corner] i. the supream, the King, the chief Governor: who is like a foundation and corner-stone to bear and couple the buil∣ding.

The nail] i. Princes, Magistrates, Governors, faithful Coun∣selors,

such as are in authority under the King.

The battel-bow] i. e. Commanders, Captains, Souldiers, Ammu∣nition, and all things fit, and necessary for a warlike, and potent people.

The appointer of tribute] i. e. Officers to impose, exact, and col∣lect tribute of all those forraign nations which they shal conquer.

Shortly, they shal have all things to make them a blessed, and flourishing people: and as a principall thing they shal have the nail, viz. a good Magistrate.

Reason! But why are Magistrates called nails? Not properly, but by way of similitude they are tanquam, as nails, very like nails: and that in regard of their end, and use. A nail, peg, or pin, is fa∣stned in the wall, to hang loose pieces of houshold-stuff upon: as garments, vessels, instruments of musick, and other utensils; which otherwise would lye scattered on the ground, or be to seek, or else be utterly lost.* 1.9 So Magistrates they are appointed of God, and e∣stablished for the sustentation, and bearing up of things. All the affairs of Church, and Common-wealth, all publique businesses, the safety, and happiness of the people depend, and hang upon them: and without them all would fall, and miscarry. They are made to bear. Ʋnto us a child is born (saith our Prophet) and the bur∣den of government shal lye upon his shoulder.

Also of Eliakim it is said in the verse immediatly before my text,* 1.10 and the key of the house of David: that is, the highest authority in Court and Kingdom wil I lay upon his shoulder. Hence it is that Kings are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The props, and foun∣dations of the people.

The burden of the Church hangs upon this nail, the care of de∣fending and cherishing the Church, and people of God; of advan∣cing true Religion, and the pure worship of God lyeth upon the Magistrate.

They (saith the Lord) shal bring thy sons in their arms, and thy daughters shal be carried upon their shoulders:* 1.11 23. And Kings shal be thy nursing fathers, and Queens thy nursing mothers.

Thus shal Princes bear the Church in their arms.

The Magistrate is Custos utriusque tabulae: both tables of the Law: or if you please: the Law, and Gospel, both hang upon this nail.

Upon him hangs the care of the Scriptures: He must see it pub∣lished in a known tongue that the Vulgar may be able to read, and reach it. He must appoint learning, and fit Ministers to open, inter∣pret, and apply it. He is to compel those Ministers to do their du∣ty, to protect, and encourage them doing wel, to correct, and depose them being unfaithful, and scandalous. He is to looke after Ecclesiastical Government, to settle Church discipline, by good decrees to provide for the peace, order, and decency of the Church, and worship of God. He is to call Counsails when necessity re∣quires; to compel people to attend the publique Ordinances: and to remove whatsoever may be an obstacle to sound doctrine, pure Religion, and the power of godliness.

Also the burden of the Common-wealth depends on the Magi∣strate; the peace, welfare, and prosperity of all the people hangs upon this nail.

Saul seeing the people lament bitterly,* 1.12 said unto them: What ayleth this people that they weep? That's the office of a good Ma∣gistrate; Videre ne quid sit populo quod sleat; to wipe away tears from the subjects eyes. And therefore it is his duty to make good laws, and then to see them put in execution. To preserve the Kingdom, and people in peace, by defending them against the vio∣lent assaults, and invasions of forraign enemies; and suppressing domestick rebellions, and insurrections. He is to preserve the per∣sons, rights, goods, libertys, propertys of the subject to see that none dowrong to another: He is to discountenance vice, and promote ver∣tue: he is for the punishment of evil doers,* 1.13 and for the praise of them that do wel.

Thus was Eliakim a nail upon which did hang, as the next verse wil tel you, all the glory of his fathers house, the ofspring, and the issue, all vessels of smal quantity; great flagons, and little cups, with all instruments of musique. That is, all persons of what rank, and quality soever, Summi, medij, infimi: high, and low, great and smal, the whole Church and Common-wealth: The fouls, bodys, estates, religion, liberty, peace, welfare of all depends on the good Magistrate. He is fixed as a nail, to note out this his end, use, and office.

Thus you have the general proposition made out: but before I

leave it, you must give me liberty to make some general application of the point. And it may serve for 1. Instruction. 2. Reprehension. 3. Exhortation.

And here for Instruction.* 1.14 Observe: the weight of Magistracy. Government is a great burden. It's a honour indeed, so sayes the Text: He shal be for a throne of glory: but note, the word there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that signifies glory,* 1.15 or honour: it is derived of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that sig∣nifies weight. Moses sate to judge the people, and the people stood about Moses from morning unto even: a heavy task: so sayes Je∣thro unto him, Thou weariest out thy selfe greatly, and the people that is with thee too: for the thing is too heavy for thee.

Jotham intimates this in his Parable,* 1.16 says the Olive: If I be ad∣vanced above the trees, I shal lose my fatnesse: I shall wast my estate, consume my treasure: Magistracy is expensive.

Says the Fig-tree: If I be preferred above the trees, I shall for∣sake my sweetnesse, and my good fruit: I must bid adieu to ease, and pleasures: Magistracy is laborious.

Says the Vine: If I be exalted above the trees, I shal leave my wine, I must be debarred the free use of the creatures: I must be cut short in my meat, drink, and other creature-comforts.

Magistrates, as wel as Ministers, are like the lamps of the San∣ctuary that burn continually, and wast themselves for the common good. Their heads are full of cares, their hearts of grief, their eys sleeplesse, and their bodies restlesse.

Hear and consider this, all you that ambitiously aspire to high places of dignity, and authority: you that underhand give bribes, make friends, engage the whole Stock, and Kinred to compasse an Office, or some great place of Magistracy! Know you what you pursue? Alas, alas, you look at nothing but the honour! You see the Nayl is fastned aloft, but you consider not the burden that hangs on it; if you did, you would not purchase so much care, and losse at so dear a rate. Some have thought the imperiall Robes scarce worth the taking up, because of the eares that are wrapped up in them. Trajan repented him of taking the Empire: and in that mind wri∣ting to the Senate, he used these words: The Sea, and the Empire are two pleasant things to look upon, but perilous to taste. Think then, I beseech you, before-hand not only of the height of the place, but poise also the weight of the burden.

Of reprehension.* 1.17 And here our work must be to look round a∣bout our wals; the wals of the Church, City, and Commonwealth, and to take notice of the Nails.

There are Nayls of three ranks;

• Highest, Nayl's.
• Middlh, Nayl's.
• Lowest, Nayl's.

Let's look them all over, and take notice how they are fixed, and what hangs on them.

1. The highest Nayls: they are the Magistrates, and Rulers. Ther's a goodly row of them: but let's see what service they do in their places: What hangs on then? what burden do they bear?

Ther's some of the greater sort of Nayls, look what hangs on them? Truly scarce any thing, unlesse it be a scarlet gown, or the ensignes of authority, or a rich furnished table, bottles, and flagons, delicious dishes, and a deale of Kitchin-stuff. But what service do they as Magistrates? Truly nothing at all, that I can discern, either for Church or Common-wealth.

These are only a kind of embossed nayls, such as are driven into garments,* 1.18 collars, coaches, trappings of horses, chaires, and other things, only for state, and ornament: they have great and glorious bossed, and gilded heads, but a little ridiculous stalk, hardly enough to hold their own, or to keep them from falling out of their places: they are so close driven, that nothing can hang on them.

There are other of the high Nayls hang very full of things: But of what? Are they vessels of the Sanctuary? Oh no such matter; they bear up a deal of the Devils houshold-stuff.

Upon one there hangs a company of drunken ale-houses, swea∣rers, prophane persons, Sabbath-breakers, cheaters, and sharks, these are upheld, and born up bythem, when honest men are thrown down to the ground.

Upon another hangs a knot of Anabaptists, Antinomians, Brow∣nists, Independents, and others of the same bran, disturbers of Si∣ons peace; these are countenanced, and born up on high, whilest the Orthodox party are sleighted, cast off, and suffered to fall flat on the ground.

Upon another depends a cluster of persons Popishly affected, Ma∣lignants.

lignants, Incendiaries: such as these are born up, and born out too upon all occasions.

Oh there's too—too many such rotten, rusty, misimployed nails.

2. The middle nails: they are the Ministers of the word, the Clergy, as they call them; wel what hangs upon the most of them? What but a plurality of livings? A black gown, or Canonical coat? A service-book,* 1.19 or book of homilys? There did hang a while a∣gone abundance of Copes, Surplisses, Alters, Crucifixes, Images, and such trash, til they were taken down by a strong hand. But for powerful, and frequent preaching, prayer, and the weighty works of the Ministry, as strengthening the weak, healing the sick, binding up the broken, bringing again that which was driven away, and seeking that which was lost: there's nothing of all these to be seen amongst them. Are these indeed for the glory of their fathers house?

3. The lowest sort of nails; they are the ordinary people, Gen∣try, and Commons.

Oh! What abundance of empty nails do we see round about? Nothing at all hangs upon them: only they take up a place in the wall. There is a generation of Gentlemen, and others, and wel parted men too, able to undergo good service: and yet live with∣out any calling,* 1.20 any office, any imployment at all: as if they were born to no other end but only to spend, and scatter what their pro∣genitors had scraped together, and left them: but they wil not put under their shoulder to bear any burden of profitable employment in Church or Commonwealth. See, see what commonly hangs upon them: bundles of hair, Sampsons locks, bushy periwigs, dogs, dice, drabs, cards, and tables, bottels of generous wine, and flagons of strong drink, red eyes, swollen bellys, and black souls: nothing else at all: Gentlemen! are these things for the glory of your fathers house?

There are a company of idle Vagrants, and sturdy Rogues that wander up and down the streets, and lanes, and high-ways: ragged nails, that stick out almost every where, whethersoever we go, and are ready to catch our garments, and tear us almost in pieces: and there's nothing hangs on them but the sweat of other mens brows, purses, and garments, and such things as they have torn from ho∣nest passengers.

Others there are of all sorts, that indeed are cruelly loaden: there hangs upon them huge bundles of oaths, rapine, Blasphemies, Adul∣teries, Treasons, railings, filthy speeches, and all kind of sins: but they wil bear no burden of service in the Church, or Common∣wealth.

Whereto shal I liken this accursed generation? They are like un∣to Ezekiels vine-tree; of which he speaks thus. Son of man! What cometh of the Vinetree above all other trees?* 1.21 And of the Vine-branch which is amongst the trees of the Forrest? Shal wood be taken thereof to do any work? Or wil men make a pin thereof to hang a vessel thereon? No, No, the Vine-stalk, if once cut up, wil not make a peg to hang a bottel on, it wil not be profitable for any thing.

But what's the end? Behold it's cast into the fire for fewel, the fire devoureth both the ends of it, and the midst of it is burnt; is it meet for any work? So shal it be with this unprofitable generation; Therefore thus saith the Lord God:* 1.22 As the Vine-tree among the trees of the forrest, which I have given to the fire for fewel, so wil I give them; and I wil set my face against them, they shal go out from one fire, and another fire shal devour them.

Surely such nails as these shal not be suffered to stand long in the wall: if a man see a nail stick up in his house of no use, wil he not presently knock it out? There were abundance of such nails as these in Juda, and God knocked them out, and threw them into Babylon. Christ himself passeth sentence upon all such. Cast that unprofitable servant into utter darkness, there shal be weeping and gnashing of teeth. Mat. 25. 30.

Hear, and tremble all you useless nails! You unprofitable bur∣dens of the earth! Be you men, or women, that take up places in the world: and do no service in the world, in the name of the Lord, I pass upon you Shebnas doome: ver. 25. In that day, saith the Lord of hosts; shal the nail that is fastned in the sure place, be removed, and be cut down, and fall; and the burden that was upon it shal be cut off: for the Lord hath spoken it.

Of Exhortation,* 1.23 and that is manifold, and various, to divers sorts of persons, and to several dutys.

I am to direct my word of exhortation, to

• 1. Magistrates.
• 2. People.

The 1. Exhortation, to the Magistrates. You are all nails, some higher, some lower. Remember that you are not for ornament on∣ly, but chiefly, and principally for use. In the name of God let e∣very one in his place do the office of a nail. Truly all things in the Church and Common-wealth lye disorderly at this time, or hang very dangerously, and ready to fall and miscarry. I beseech you let it be your care to uphold things; let every nail bear something, yea though you weaken your selves for the common good.

Take your charge in some particulars, and that very shortly: I speak to wise men: a word wil suffice.

1. Keep the peace. Magistrates! know your office, you are all Commissioners for the peace: and this is that which we are enjoy∣ned to pray for you in authority:* 1.24 That under you we may lead a quiet and a peaceable life in all godliness and honesty.

The nail holds things together when they are hanged upon it, which lay scattered and sundred one from another before. Yes, up∣on one good pin they keep close. How are the people of this King∣dom at this time devided amongst themselves! How are they scat∣tered! and scattered? One here, another there; one of this mind, another of another.

Oh ye Rulers of the people! Use your pains and skil to bring them together again into one mind, and one judgment, that they may hang upon you, as grapes upon the stalk, in one cluster. Endeavor with all your might the peace of the Church and Common-wealth.

2. Be ready at hand to do justice at all times. We knock up nails and pegs in our houses, that we may hang things upon them of com∣mon use; things that we would have always at hand: as for things of lesser use, we lock them up in chests and cabbinets, and it matters not though they see the Sun but seldom. Magistrates must be ready at hand, at all times, to hear the grievances of the oppressed, to pu∣nish vice, to encourage vertue, to relieve the wronged, and oppres∣sed, to help the fatherlesse, and the widow to their right, shortly to do justice readily and freely upon all occasions. The nayl easily re∣ceives

at all times what ever is put upon it.

Some Magistrates, I doubt, we have, that in this are like unto nayls, they will not in, without greasing, and knocking: you shal not get them to do their duty, except they be greased with a bribe, or beaten to it by fear. Otherwise, with Foelix, they are not at lea∣sure to do justice. I pray remember a womans answer. She petitio∣ned the King for justice:* 1.25 (it was, I take it, Philip King of Mace∣don) he told her, he was not now at leasure. Not at leasure, saith shee, to do justice? Why then art thou at leasure to be a King? If a nayl be not at leasure to bear vessels, knock it out; why doth it trouble the wall?

Judgement (saith the Prophet) must run down like waters,* 1.26 and righteousnesse as a mighty stream. The Magistrate therefore must not be as a fountain sealed up; but like a river which runs continu∣ally, and the people may resort to it at all times.

Absalom,* 1.27 I confesse, had base ends, but yet his practise singular, and his example to be followed by all good and faithful Magistrates; they should be ready to hear Israel at all times.

3. As you must be ready always to minister justice; so to all per∣sons, at all times, and to all commers. The nayl bears, not only the rich vessels, and ornaments▪ the golden candlesticks, the pictures, and mus••cal instruments in the galleries, and banqueting houses: but it also sustains bottels, and knives, and g••idirons, plain instruments, and vessels of wood and iron in the Kitchin, yea, the homeliest uten∣sils in the scullery. So the good Magistrate he must equally do justice to all; to the poor, and to the rich ••oth alike.

They shall hang upon Eliakim, the 24. verse tels you, not only the glory of his fathers house, the off-spring, and the issue, that is, those of the blood-royal: but they shal hang upon him also all the smal vessels, the little cups, and siddles: that is, the poorest, and most contemptible persons shal depend upon the Magistrate for justice, and protection.

You shall do no unrighteousnesse in judgement,* 1.28 saith the Lord; Thou shalt not respect the person of the po••r, nor honour the person of the mighty: But in righteousnesse shalt thou judge thy neighbour, that is, every one, for every one is thy neighbour.

Do right to the poor and fatherlesse: do justice to the poore and needy:* 1.29 deliver the oppressed from him that is too strong for him;

favour not one above another. The use of a nail, peg, or pin, is to hang such things upon, quae infirmiora: which are most weak, and cannot stand by their own strength: Tables, and Trunks, and Chairs, and Stools, such great, and strong houshold-stuff can stand on their own feet, they need not any nail to hang upon, the rich, and migh∣ty can stand alone: They are the little smal vessels, and instruments of musick that must be supported with a nail. The poor are ready at every turn to be trampled upon, and to be made a prey, and there∣fore you must have a special care of them. Uphold them that they may not fall.

4. Let every Magistrate be a nail, not only in the Capitol, or Se∣nat, but also in the Sanctuary The care of the Church, and Religi∣on lyeth on the Magistrate. Use therefore all your power to purge the Church of Idolatry, Popery, Superstition, and all false worship, and gross errors, to advance the pure and sincere worship of God, and the power of godliness. Bear up able, faithful, and Orthodox Ministers by giving them your countenance, and affording them comfortable maintenance. You have going before you in this care of Religion many godly Kings and Emperors: David, Jehosha∣phat, Hezekiah, Josiah, Constantine, Theodosius &c. Follow their good example: be faithful nails to bear up pure Religion: always remembring what the Lord hath said.* 1.30 Those that honor me I wil honor, and they that despise me, shal be lightly esteemed.

The 2. Exhortation is to the people. And we have to deal with divers sorts: and accordingly I am to press sundry kinds of duties: in the prosecution

Whereof I shal direct

• Electors.
• Subjects.
• All.

And 1. You that are Electors: To whom at any time shal belong the choice of Magistrates, or any kind of officers in Church or Com∣mon-wealth. Be careful, and circumspect in your choice. You are to look about for nails, on which to hang the weighty affairs of the Church, Common-wealth and City: see that you chuse such as may be serviceable in their places, wel-qualified nails.

Take your charge; and directions from Jethro, he wil advice you

what kind of men to chuse into publique offices:* 1.31 Thou shalt pro∣vide, saith he to Moses. 1. Able men. 2. Such as fear God. 3. Men of truth. 4. Hating Covetousness. Suffer me a little to illu∣strate Jethro's Counsel.

1. You must chuse able and strong nails: They must have abili∣ties of mind:* 1.32 You must pick out such nails as have good heads, and sharp points; such as have good understanding, wisdom, and solidi∣ty, and also some acuteness of wit and pleasantness, amiableness of conversation.* 1.33 Be wise ye Kings, be learned you Judges, saith Da∣vid: if they ought to be so, then it's your duty to chuse none but such as appear so.

There are a sort of nails (spikins I think they call them) they want heads: and so whatsoever is hang'd upon them slips of: Take heed of chusing Spikin Magistrates; for if you hang the great affairs of the Common-wealth upon them, they wil certainly let them fall and miscarry because they want heads to hold them.

They must also have abilities of body, and of estate: without competent bodily strength they wil never be able to endure watch∣ing▪ and travailing, and long sitting on the bench: and beleeve me wealth is needful. Magistrates had need be able, rich men: They must carry out things with some pomp, and state, else they wil be contemn'd; and their authority dis-regarded. Ad populum phale∣ras. Magistracy is expensive, and if you offer to hang these heavy costs and charges on weak nails, they wil quickly break, and then you must take them down, and keep them in the City purse.

Yet further, to their strength and ability, it's requisite that they be fixed, wel driven and fastned. Magistrates must be resolved, im∣moveable, and couragious, not sickle, and inconstant, turned about with every wind: they must be wel setled in Religion, inflexible, resolute in a good cause. I have seen some nails and pegs screwed into the wall and so long as they are not stirred you may hang what you wil on them: but if any man come with a strong hand he may easily wind and unscrue them, and then they soon grow loose, and off slips all the burden they were entrusted withall: and so I have seen many in authority, carry things very fair in Church and Com∣mon-wealth: very right they are as long as they are suffer'd to stand quietly: but alas if the hand of greatness do but touch them with

the violence of a threatning, or the strength of fair promises; of reward, honor, and preferment, it wil easily turn, and serue them any way; and make them to betray Church and Common-wealth, Religion and Liberty, and whatever is precious. Be sure therefore to chuse nails steeled with Christian resolution: such as wil stand against all assaults, fixed, steady, and immoveable; like to that Rom. in Fabritius, of whom it was said, that one might as wel stay the motion of the sun in the firmament, as to put him out of his way. Have your thoughts ever upon such: make choice of strong nails: stout, and able for understanding, wisdom, wit, strength, estate, courage, and resolution, Able men.

2. You must provide bright and shining nails: not of base iron, or wood,* 1.34 but of pure gold, wel burnished: Such, and only such would Solomon make use of in the Sanctuary. Ever chuse such as shine and glister with piety and holiness: men fearing God.

Be wise ye Kings (saith David) be learned ye Judges of the earth:* 1.35 there's strength and abilities required: but that's not all: you must also serve the Lord with fear.

There is nothing more destructive and dangerous to Church & Com∣monwealth, then eminent abilitys unsanctified. You shal oft observe great, stout, rusty, rugged-iron nails, to rent, and tear, and fret, and change the colour of whatsoever is hanged upon them: just so wicked men of eminent parts, and great power do bear up a deal of mischief: and by their countenance and example do taint and stain, and corrupt all the inferior people. As therefore David chose smooth stones to encounter the Philistin withall: So do you chuse smooth nails to strike through the temples of Sisera: nails of pure gold, filed from their rust and ruggedness; shining bright with pi∣ety and holiness: provide such for the punishment of evil doers, and faithfully to bear the affairs of the Church, City and Common-wealth.

3. You must provide right, straight; and sound nails. Men of truth:* 1.36 that is, just men; (so the Septuagint) Truth and justice are so neer allyed, that ordinarily one is put for the other: seek out for such as follow after justice; such as hate all violence and wrong, and flee from all kind of injustice: Such as cover themselves with

justice, and put on judgment as a robe, and diadem. Job 29. 14.

Provide men of truth, Clear from all hypocrisy. There are a company of guilded nails; fairly guilded over, but within rusty, and rotten: they are too-too many who are glorious in outward profession, in outward appearance, lovers of justice, truth and godliness, but within they are ful of guile and deceipt, very hypo∣crites. Look wel about you, or else you may be couzen'd by the outward appearance. Pick out right, straight, and sound nails: true Nathaniels, Israelites indeed, such as in whom is no guile.

4. You must look at nails elevated. The nails which ly scattered on the ground are not in a fit posture to bear burdens. No, No, but only such as are fastned aloft in the top of the wal or pillar. Neither are such men fit for Magistracy whose thoughts lye groveling on the base earth: who mind the world, and therefore must you chuse men hating Covetousness.

The covetous man for a gift wil wrest judgment, respect per∣sons, sel justice, bear up all vice, and punish innocence it self. The nail that's sit to bear burdens must be elevated, the head and body slanting upwards: a man fit to bear office, must have a mind a∣bove earth, a heart not greedy of filthy lucre: if the head of the nail bend downward, the scales of justice wil never hang sure up∣on it, but slip off immediatly.

Now therefore my beloved brethren! You that vote in electi∣ons; be nice, curious, circumspect in the choice of nails; let them be strong, and able, let them have heads, and points, let them be bright, and shining, let them be right, and straight; and let them be such as have their heads, and hearts to heavenward. Amongst the Romans there was superstitious observation of the Nail. When the Common-wealth was in danger, or opprest with great evils and calamities, then did the Dictator fasten a great nail of iron, or brass in the wall of the Capitol with marvailous solemnity: And the fastning of such a nail, was esteemed a present remedy against all mischiefs, and a charm against the plague. And so conceited they were of this way, that oftentime a Dictator was created: Solius figendi clavi causa: only to knock in a nail, thereby to save the City.

What reasons the ancient Romans had for this their custom, or what experience of the success thereof; I cannot give an account; but I cannot miss of application. You see how many evils are up∣on us, how great our dangers: would you remove all these? Would you have the Church and Kingdom, and City flourish again? Then fasten good nails within your walls: chuse, and establish a∣ble, and godly Magistrates: that's a good, and ready way to free us of all our plagues.

I have done with Electors.

2 I am next to speak a word of exhortation to Subjects: such as live under Authority. And here I am to admonish them of some duties which they owe to good Magistrates.

These:

1. They must honor them.* 1.37 Fear God, saith St. Peter; and Honor the King. They are nails: and God hath placed them aloft in the highest place of the wall; he hath embossed them with ho∣nor and Authority, he hath put his own name upon them, I have said you are Gods, and all of you are Children of the most high. Psal. 82. 6.

They bear a great burden for your sakes: on Eliakim hangs the weight and welfare of Israel.

Give therefore to all their due:* 1.38 Honor to whom honor belongs: Look upwards to those nails with admiration and reverence.

2. They must preserve, and cherish them. Hath God fastened in the Church, and Common-wealth good, profitable, and serviceable nayls? Then take heed you do not put them out. I tell you there is a company of base wayes to pluck out good nayls.

Upon some you hang too great a burden: you lay such loads up∣on Magistrates, and upon Ministers too, that you quite break them. In this case,* 1.39 I say unto you, as Jethro to Moses, The thing that you do is not good: you will surely wear them away: for these things are too heavy for them, and they are not able to perform them their selves alone.

Some nayls you loosen with knocks, first on one side, and then on the other side: and at last they fall out of themselves: many good Magistrates, and Ministers are so hang'd amongst you with injuries

and reproaches, and scandals, and slanders, with contempt, and dis∣respect, that their very hearts are broken; and they seek for all ad∣vantages to be gone from their stations.

Some nayls are placed, in loco non fideli, in a rotten, hollow and deceitful wal, and so they fall out per-force, ther's nothing to hold them: many Magistrates, and Ministers see, to their thinking, a fair wal before them; the affections of the people, many fair promises, and comfortable convenants: hereupon they offer to fasten here; but all proves rotten: love proves dissimulation, promises come to no∣thing; covenants are broken; and out-goes the Nayl.

There's a trick, clavum clavo pellere, to drive out one nayl with another. There's a knock, a side made, they have a friend to bring into place for their own ends: I, but the place is full, there's another nayl in; Is there so? That nayl that stands in the way shal soon be driven out with another new one; and so oftentimes a golden nayl is put out, and an iron one, or a woodden one is driven in the roome.

I beseech you have a care what you do. Are they able, useful nails? let them alone in their places, till God kindly puls them out with the pincers of death: use all means to preserve and cherish them: love them, give them all assistance, and encouragement, and pray, pray, pray for them.* 1.40 I exhort you brethren that first of all prayers, and supplications, and intercessions be made for Kings, and all in authority, that under them we may lead a godly and peaceable life, in all godlinesse and honesty. It is your prayers must knock them in sure, and fasten them in their places.

I would you would understand the danger of loosing a good nayl out of the wal: If such a peg be pulled out, down fals the great af∣fairs of Church and State; therefore preserve and cherish your good nayls.

3. They must obey them. Upon the nayl all the garments, and vessels do depend: and so must subjects depend upon the commands of their superiours,* 1.41 and submit to their power. Submit your selves to every ordinance of man (saith Saint Peter) for the Lord's sake, whether it be to the King as Supreame, or unto Governours, as unto them that are sent by him.

And Saint Paul, You must needs be subject for conscience sake, Rom. 13. 5. Only with a limitation: Obey Governours, but in things

lawfull, not otherwise. Obey the higher Powers, but yet still so as you do not disobey the highest of all. So long as Magistrates com∣mand with God, and for God, and not against God; go along with them, obey them for conscience sake: But if once there be a clashing: The Magistrate commands one thing, and God commands the quite contrary; then Saint Peter, and the rest of the Apostles, will teach you, That you ought to obey God rather then men: In this case,* 1.42 disobedience is the best obedience. So long as the nayl bears thee to heavenwards, depend upon it, but no longer. It was a re∣solute, and a pious answer, which a Prelat of ours, sent to Henry the first.

Anselm Arch Bishop of Cant. being in Banishment because he would not obey the King in some things,* 1.43 nor observe some Laws and customs which Lanfranck his predecessor did observe. The King sent Letters to him, wherein he did express abundance of af∣fection, and did invite him earnestly to come over into England a∣gain; promised him that if he would observe the Laws and customs which Lanfranck did observe, and would obey the King as his pre∣decessor did, no man should be more welcom and dear to him: and that he also should enjoy all the honors, dignities, and reve∣nues which Lanfranck his predecessor did. To whom Anselm (be∣ing convinced that he could not observe those Laws without sin) returned answer.

For your love and good wil, Oh King! I give you thanks. To that which you say of your father, and Arch Bishop Lanfranck, I answer. That I did never promise, neither in my Baptism, nor in any ordination that I would keep the Laws, and customs of your father, or of Arch Bishop Lanfranck; but in my Baptism, and of∣ten else, I have vowed to keep the law of my God. Wherefore if you please so to receive me, and to re-invest me, that I may live with you according to the law of God: I am ready to come again into England, and serve God, and you. Otherwise I chuse ba∣nishment.

Such should be the resolution of all: Go with the Magistrate, while the Magistrate goeth with God. But if he command thee against God, fly, suffer, dye, any thing rather then obey him.

4. They must be thankful for them. They are no smal blessings. When God brings in a good Magistrate, or Minister, he fastens a

nail, upon which hangs the welfare of Church and Common∣wealth. (They bear our burdens when we sleep, and should they not do so, all would fall and ruin, and come to nothing. All the sweet blessings that we enjoy hang upon this nail; our peace, and all the benefits that peace brings with it.* 1.44 As namely, the conser∣vation of humane society: That our wives are as fruitful vines by the sides of the house, our children like olive plants round about our tables. That our old men and old women dwel in the streets; and every man his staff in his hand for very age; that the streets of our City are ful of boys and girls playing in our streets: That we sit every one under our vine and figtree, enjoy our possessions, eate the labours of our hands, that we eate, and drink, and plant, and build, marry, and give in marriage: That we have here stil the thrones for judgment; that Schools and Universities flourish, trading in our Cities continue, and the business of the field is yet performed: that our gramarys are ful, affording all manner of store: that our sheep do bring forth thousands,* 1.45 and ten thousands in our streets; that our oxen are strong ••o labour: that there is no brea∣king in, nor going out, nor no complaining in our streets: But a∣bove all that Religion is maintained, the faith defended, the Gos∣pel preached, and the voice of the turtle heard in our land. That we enjoy these, and a thousand blessings more, all is from peace, and our peace hangs upon this nail; if that break, all falls to the ground.

A good Magistracy is a sign of Gods love and presence. When a man hath made choice of his habitation, in the house where he de∣lights to dwel; there he knocks up nails and pegs upon every wall, and post, which may be for his use and convenience, upon which he may hang things off hand, and also know where to have them again: So doth the Lord also, in the place which he chuseth for his habitation;* 1.46 of which he saith, this is my rest for ever, here wil I dwel, for I have a delight therein: In that place wil he fa∣sten nails, he wil set up Magistrates and Ministers for the good and benefit of his people, This was the sign of his grace and favour to the poor remnant that escaped out of Babylon,* 1.47 and returned again to dwel in their own City: That the Lord gave them a nail in his holy place; that is, Zerubbabel the Prince, and Joshua the Priest, and others of that order.

Blessed be the Lord thy God (saith the Queen of Sheba to So∣lomon that glorious King, under whom Israel flourished) which loved thee, to set thee on the throne of Israel; because the Lord loved Israel for ever, therefore he made thee King to do judgment and justice. These nails they are admirable benefits and blessings; therefore bless, and praise God for them.

The Subjects have had their charge.

3. Finally, in the last place I am to direct my exhortation to all: let every one in his place be a profitable nail. We have in a house variety of nails, and pins, and pegs, some of brass, some of iron, some of wood, some bigger, some lesser, some fastend in a higher, some in a lower place: upon one nail we hang one thing, upon a∣nother nail another thing, upon every one something according to their strength and fitness: So let it be in Church and Common∣wealth: let every man; every woman, every person be a service∣able nail in their place; let them bear some burden or other for the benefit of the publique. Let Magistrates make laws, and see them kept and put in execution; let them bear the burden of Go∣vernment. Let Ministers study, and preach, and pray, and walk as a pattern to the flock, let them bear the burden of their office. Let every man in his trade and vocation be industrious and faithful,* 1.48 la∣bour with his hands the thing that is good, that he may be able to uphold his family, to relieve the poor, and to be beneficial to the publique. Bear you one anothers burden, Saith St. Paul, and so fulfil the Law of Christ: Gal. 6. 2.

Bear, every one of you, some of the Parliaments burden; some of the Synods burden, some of your neighbours burdens, bear somewhat or other for the use of Church and Common-wealth. Ei∣ther bear arms, if thou hast a person to fight, or bear a purse if thou hast an estate, or bear a burden of labour if thou hast a strong body: ride, run, spare no pains, plot, and project, give counsel if thou hast a head for it. However bear a good heart in thy breast to the cause of God, and thy Country: bear a good tongue in thy head for the praise of God, and the honor of our wrothys. And be sure by thy incessan prayers, help bear up al thats ready to fall.

And thus much for the meaning of the text: also for the generall

Doctrine, and general Application. And now it's time (accor∣ding to my ordinary method) to return to the particulars. You have had the harvest, now for the gleanings: you have been at the feast, now let's gather up the crums: you have had the substance of the nail, let's search for the very filings.

The particulars you may remember, were four.

1. The Master-worker, that fastens the nail. I.

2. The nail that's fastned. Eliakim.

3. The Ʋbi. where the nail is fastned, in loco fideli.

4. The end, use, and benefit of this nail so fastned.

Every one of these wil afford us some wholsom instruction.

Now therefore Wee'l cast our eye more diligently upon them all, and the Lord make all profitable,

1. And first for the principal Architect: who is it that fastens the nail?

Here the Doctrine is concerning the efficient cause of Magistracy.* 1.49 It is the Lord of hosts.

God is the author of loveraignty, it is he that puls out, and puts in what nails he pleaseth.

By me Kings raign, saith the Lord, and Princes decree justice.

By me princes rule,* 1.50 and nobles, even all the judges of the earth.

He changeth the times, and the seasons: he removeth Kings, and setteth up Kings. Dan. 2. 21.

Nebuchadnczzar must know that the most high ruleth in the Kingdoms of men, and giveth them to whomsoever he wil. Dan. 4. 25.

St. Paul gives us the proposition fully: There is no power but of God, the powers that be are ordained of God. Rom. 13. 1.

Consider this all you whom the Lord hath fasten'd in high places* 1.51 of authority. Is it the Lord of hosts hath made you rulers? Then take heed what you do: for you judg not for man, but for the Lord who is with you in the judgment. 2 Chron. 19. 6.

Your power is not arbitrary but delegate. Look therefore to your Commission, to the word and wil of God. Judg as those that must give an account unto the righteous God: who at the last day wil judg all things over again. And in Ministring justice, ever have this in your minds: We are nails to bear the burden

of Authority: who fasten'd us here?

Again, let godly Magistrates (be they never so few in number, meet they with never so much opposition) yet let them take com∣fort and courage, and go on boldly to do Gods work: to discoun∣tenance sin, to punish evil doers, to suppress Malignants, to en∣courage the good, to advance the cause of God, and to further the work of Reformation. Let them not fear the opposition, nor the malice, nor the rage, nor the power of man. It is God that hath exalted them, and fastned them in their high places with his own hand: and he wil preserve them, so long as they faithfully bear the burden which he hangs upon them. They shal stand sure in their places, and never be removed: for the Lord hath fasten'd them, and shal for ever establish them.

Finally, let me give a word of direction to all. Would you have? Would you keep good and serviceable nails? Would you have able and faithful Magistrates and Ministers in your City, in the King∣dom? See then what course you must take: Go to the Master of the assemblies,* 1.52 it is he that fastens these nails. Pray, pray, Re∣present unto God the sad condition of the Church and Common-wealth, for want of good and able nails: how few there be of such, how thin they stand in the City-wall, how thin in the Church-wall. How few godly Magistrates in a Country, how many miles a man may travail, through how many Parishes, and not see one good nail fastned, not one sound and painful preacher: and be earnest with God to pul, to pluck out, and to throw down all rotten and useless nails: and to put, and fasten good, and able, right, and straight, substantial, and serviceable ones in their room.

We have seen who fastens the Nail;* 1.53 proceed we to the 2 Particular, and let's look upon the nail that's fastned. What nail is it? Or rather who is it? For it's a living nail. It is a man, and a good man: Eliakim, that's his name: He was the servant of the Lord, that's his goodness: And he it is that the Lord fastens in a sure place.

And here the Doctrine wil teach us what kind of nails they be which God fastens:* 1.54 namely good nails, and none else. God e∣stablisheth only good men in high places of Authority. A base

rotten nail may be driven into a wall, and stand a while, but not long: The Lord plucks wicked men out of their places, and pre∣ferrs his faithful servants into their room. He puts down the mighty, that is, the proud, and wicked great ones of the world: he puts them down from their seats, and exalteth them of low de∣gree, the humble, and Godly ones. Luk. 1. 52.

Haman was promoted by the King,* 1.55 advanced as a nail into a high place, his seat was above all the Princes; but he was a rotten and scragged nail,* 1.56 tearing the people of God; 'twas wicked Ha∣man. But the Lord soon plucked him out of his seat, threw him down, and fasten'd good Mordecai in his room.

Hophni,* 1.57 and Phinehas, the young Priests, they were sons of Belial, they were exceeding wicked, and knew not the Lord: and what saith the Lord concerning them? They shal be deposed from their office of Priesthood, in one day they shal dye both of them. Yea both of them, and Eli their father, and pluck'd out in one day.

And saith the Lord,* 1.58 I wil raise me up a faithful Priest, that shal do according to that which is in mine heart, and in my mind: and I wil build him a sure house, and he shal walk before mine a∣nointed for ever.

Old Eli was pluck'd out as a rusty nail,* 1.59 and Zadok annointed high-priest in his room.

God wil establish only good good men in their places.

This point must not pass without some application, and it may be various.

1. For our instruction we may observe what shal be the end of good and evil Magistrates, and of all in eminent places: Princes and Rulers, the great men of the earth: Prophets and ministers of the Gospel.* 1.60 What shal their end be? Solomon wil tel you: Such as walk in the way of good men, and keep the paths of the righte∣ous, shal dwel in the land: they shal stand as a nail in a sure place: But the wicked, be they never so great, shal be cut of from the earth, and the transgressors shal be rooted out off it. Yes, this is an undoubted truth; the wicked though they be placed never so high, and seem to stand so fast that they can never be moved: yet the Lord wil pluck them out at the last, and put better in their room.

In the eye of the world, who could be faster rivetted in his high place, then Shebna? He was the great favorite at Court, he had in his hand all the chief Offices, the highest Honours and dignities of the Kingdome (as you have seen before:) he did flow in wealth, and greatnesse, there was none above him in the Kingdom, save only he that sate upon the Throne.

A grand Polititian he was; which some of the learned in the ho∣ly tongue have gathered from one of his titles, verse 15. Go get thee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad the saura••ium, unto this Treasurer; so it's common∣ly turned: but the word seems to signifie another thing. It comes of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies fovere, vel calefacere: to warm, cherish, and to favour. And then thus we must reade it, Go get thee to this fa∣vourer Shebna: that is, to him that cunningly doth favour, and cherish all parties!

I hinted you a while ago, that some thought Shebna to be the High Priest: I have disputed the point once▪ and I wil meddle with it no more: but I am sure he had the very tricks of our High-priests now adayes. For (as I have it from good Authors) he kept in with all sides. Being favorite to Hezekiah King of Juda, he did seem to favour the King, he did flatter, and fawne, and use all his skill, to warm the Kings affection, and cherish his good opinion, and every way to endear him. Also, as an Arch-traytor, most perfidious to his good Master, he held fair correspondency with Sennacherib King of Assyria, Hezekiahs enemy: He was a Pentioner to the King of Assyria, he was his Intelligencer, he held a secret league, and confe∣deracy with him; and was by compact engaged unto Sennacherib, to betray the King his Master, and the City Jerusalem, and the Kingdom of Juda into his hands whensoever he came with his mighty host. And thus by his craft and policy, he thought to se∣cure himselfe against all events, come what would come; prevaile who would prevaile, he would stand sure: if Hezekiah prevailed against Sennacherib, then Shebna was well enough, he was the Kings favorite: if Sennacherib prevailed against Hezekiah, yet Shebna would do well enough; for he was also the King of Assr∣ria's servant, and did secretly make way for him to invade, and conquer.

And now the proud ambitious Traytor growes to a height of confidence: he thinks he stands as a nayl that cannot be stirred nor

plucked out of his place. And in this presumptuous confidence he erects a stately monument for himself in Jerusalem: as you may reade vers. 16. He hews himself out a Sepulchre on high, and grave's a habitation for himself in a rock: Hee concludes his owne safety: that if Hezekiah prosper, he is his Favorite to his dying day: if Sen∣nacherib conquer, he shal be his Deputy, or Viceroy as long as he lives. And at last, that he shal dye with honour at Jerusalem; and all his pomp follow him, and his name be famous to all generations; being written in marble, and brasse upon his Sepulchre. Thus, thus, silly man, he flatters himself. But now observe the end. As it was with proud Nebuchadnezzar,* 1.61 glorying in his great Babel, while the word was in his mouth, the Voice fell from heaven, saying! The Kingdom is departed from thee: So commeth the word of the Lord to Shebna;* 1.62 What hast thou here? and whom hast thou here? Why dost thou think thy self fastened here as a nayl that cannot be removed? But that thou shalt live here, and dye here, and lay thy bones here? Behold the Lord will pluck thee out; and carry thee away with a mighty captivity. He will surely violently turn, and tosse thee like a ball into a large country, there shalt thou dye, and there the chariots of thy glory, shall be the shame of thy Lords house. And there's an end of Shebna!

A paralel example we have of our own; which because it doth so aptly agree with the former, I will insert. It is of Sir Thomas More, who bare the same office under the King of England, that Shebna did under the King of Judah; he was Lord Chancellour of England under Henry the eight; he was a bitter enemy of the Go∣spel, and persecuted the godly professors of it with fire and sword, and thought thereby to get him a name; and needs must he have a monument of his cruelty and impiety. He therefore takes care, to have a sumptuous, and magnificent Sepulchre erected; and upon it written Encomiastiques, the high praises of his vertue. He made his own Epitaph, and sent it to Basil, unto Erasmus, that he might get it curiously engraven. He sent also with it a stately ambling, or pasing horse, unto Erasmus for his reward; that he might be so much the more carefull about the work. So greedy was he of glo∣ry and fame. Amongst the rest of his praises, this was the most fa∣mous; and to be written in great letters; Lutheranorum profliga∣••••r Maximus; that is, The great persecuter of the godly. Wel, but

what was the end? After all this presumptuous confidence: The great Lord Chancellor was accused of treason, condemned, behead∣ed: Ita patibulum ei pro sepulchro fuit. At lost, the gibbet, or the fatall block was his monument.

Such shalt the end be of all Tyrants, and ungodly Rulers; a while they may stand on high, but shortly the Lord will pluck them out of their places, and put better men in their stead.

Here learn the way to preferment,* 1.63 and how to sit sure in your places when you are advanced. Would you be exalted to honor? Would you stand fast in your places of dignity? This is your way. Be good, and you shal soon be great. Be the Lords servants, and he wil soon preferr you. Continue right, and straight, and sound, and sincere: and the Lord wil fasten you so, as you shal never be removed. You have the way of preferment chalked out. Psal. 112. The man that feareth the Lord, and dilighteth greatly in his Com∣mandments, v. 1. The upright man, v. 4. The good man, v. 5. The merciful, and liberal, and righteous man, he shal abound with wealth and riches: and his horn shal be exalted with honor. v. 3. 9.

God fastens none but Eliak••ms in high, and honorable places: Shebnas may clime up a great height, but the Lord wil soon throw them down again.

Doth God fasten only such as be godly in a sure place?* 1.64

Then I beseech you! See upon whom you may most safely depend.

We that are subjects, are as a company of infirm vessels: we must all hang upon some nail or other, or else we are lost upon the ground. Now our wisdom wil be to rely on sure, and sound nails.

But you wil say perhaps, how may we know the best nails?

I wil tel you, there are now in the Kingdom two sorts of nails: Court-nails, and Parliament-nails. Both are exalted very high: now tel me which wil you chuse to depend upon?

Me thinks I hear some reply: what nail should we depend up∣on but that which the Lord hath fasten'd? And is not the King that nail? Hath not God set him upon the throne? And must I not go along with him in every thing?

Give me leave to answer. We do acknowledg with all duty, and obedience: that the King is the highest Nail, that he is a preci∣ous Nail, that he is a nail chosen of God, and anointed: And the

desire of our hearts is that the Lord would establish his throne, and fasten him so sure that he may never be removed.

But that which makes our hearts sad; it's this, that he is not, in loco fideli, in a faithful place: That wall that's made up of Papists, Irish Rebels, Delinquents, Malignants, and wicked Counsellors, must needs be a rotten wall; and can a nial stand sure in such a place?

The Parliament is a sound wall, made up of worthy Eliakims, loyal Subjects, servants of the Lord, and faithful Patriots.

Now the Lord bring the King into the midst of his Parliament a∣gain, then should he be indeed in loco fideli, and we might safely hang upon him.

But in the mean time, his power and Authority is with his great Counsel. It is an undoubted Parliament by the Kings own act. But it cannot be a true Parliament without a King. Why then, he is with them vertually, thou he be not personally. The Parliament is all but one great nail. The King is the head, the houses are the body; if you take the head off the nail, what can hang safely on it? Therefore now I can easily shew you what nail to hang on: I thus describe it to you. King, and Parliament.

There are two mighty Armys abroad, one against the other. Eve∣ry one of us must depend upon one of those. We must take part with one against the other. In the name of God, see that you chuse the right nail. That's the nail that God fastens, upon that you may safely depend.

It is the extream folly of men, that they wil all chuse to hang up∣on the great nail, and the lesser nail they dare not trust to. They'l joyn with the most numerous Army, with the greatest power.

Who would not have hanged upon Shebna (that had looked with a carnal eye) and declined Eliakim? Upon whom was the eye of all the Court but upon Shebna?

Shebna was a Vapouring Cavalier; Eliakim sure, a despised Roundhead.

Shebna had great Authority, and favour in the Court: Eliakim, and the rest were made Underlings, slighted, and disregarded.

Shebna a great Polititian, held fair correspondence with forraign Princes; Eliakim a plain faithful seruant to his Master that had ne∣ver put on robe nor girdle.

Yet you see he was the wisest man, and in the safest condition that took in with Eliakins.

I wil give it you in a word. Look impartially: and mark, not which is the biggest, but which is the rightest and straightest nail, look upon that side where you see most of God: most zeal, most devotion, most piety; and joyn with them.

That nail that God hath fastned shal stand sure: let the Pope, and the Divil, and all the Malignant crew knock it, and hang the weight of persecution upon it; they can never pluck it out, it stands in loco sideli, in a sure place, and all that depend upon it shal be safe.

But on the other side, if you joyn with Idolaters Blasphemers, de∣bauched drunkards, Atheists, prophane Divels. You hang upon a rotten nail, a nail that God hath never fastned; and though it ap∣pear never so great, yet it wil deceive you: God wil certainly pluck it out, and then there is nothing but certain ruin to be expected: if the nail break, all that ever hangs on it falls down, and it is broken, and lost. For a close of this, I shal pass a doom upon all such rotten nails, and upon all that hang upon them. Even the sentence upon Shebna, ver. 25. In that day saith the Lord of hosts, shal the nail that is fastned in the sure place be removed, and be cut down, and fall: and the burden that was upon it shal be cut off, for the Lord hath spoken it.

Therefore my beloved!. I say again, if you love your own safety, hang upon the right nail.

Here's a pattern for all such as he in Authority.* 1.65 The Lord displa∣ceth rotten and unprofitable nails, and sets up good and useful ones in their room: let them do so.

I have already discovered unto you abundance of base nails, both in the City and Church-wall. Corrupt Magistrates, Masters of misrule; blind, dumbe, useless, scandalous, covetous, drunken, de∣bauched Ministers; such as do no good, but a world of mischief in their places.

Now give me leave to speak freely to you that are Magistrates. I cannot but say to you,* 1.66 as the son of God once to the Angel of Thyatira: I have a few things against thee▪ that thou sufferest the Woman Jezabel, which calleth her self a Prophetess, to teach,

and to deceive my servants to make them commit fornication.

The same to our Rulers: you have suffered Malignants, and loose Magistrates, scandalous and superstitious, and factious, and error-teaching Ministers: verily this is a great fault amongst you.

At last awake, and be followers of God. Use your power to pluck out, depose, and remove these rotten and useless nails, and set more comely, and serviceable ones in their room. Be unto those pests and plagues of our City,* 1.67 and Country like Jael's nail: Smite through their temples, and fasten them to the ground: mistake me not, I call not upon you to take away their lives, but to bring them lower, and restrain their power, and dispose of thier places better.

Let your word be of every place in Church and Common-wealth, and concerning every preferment: Detur digniori. Follow the Counsel, and decree of the wise men of King Ahasuerus, Ester 1. 19. Let their royal estate be taken away from them, and give it unto others that are better then they. There are none but good Nails of Gods fastning.

The 3. Particular follows, viz, the Ʋbi, where this nail is fa∣stned: in loco sideli, in a sure place: that is, I wil establish him, he shal stand sure, he shal not be plucked out nor removed. He shal keep his station and never be removed, and this is promised as a blessing to Eliakim.

And affords us this observation, that to dwel safely and sure in a fixed habitation,* 1.68 and setled condition, is a very great and a very sweet blessing.

It was Shebnas curse and punishment, that he should be vio∣lently turned and tossed like a ball into a large Country: as it is, v. 18. His condition shal be like a tennis ball, struck with the hands of them that play from side to side, and from end to end, and at every bandy a hazard: or like about which is thrown in the al∣ley, or in a plain or steep place, down-hill; and then it runs, and runs, and rests not, til another hand takes it and throws it back a∣gain: Or like the stone of Silyphus, rolling up-hill, and down-hill continually; such was the condition of Shebna. This the Lord threatned as a curse against Israel,* 1.69 that he would smite them as a reed shaken in the water, that he would root them out of the good

land which he gave to their fathers, and scatter them beyond the river, because they made their groves, and provoked the Lord to anger. 1 Kings cap. 14. v. 15.

It was the curse of Cain for his fratricide, his bloody murther: A fugitive, and a vagabond shalt thou be in the earth. Gen. 4. 12.

But on the other side, a fixed habitation, and a settled condition is ever promised as a blessing.* 1.70 Moreover, saith the Lord, (when he wil do good to his people) I wil appoint a place for my people Israel, and wil plant them, that they may dwel in a place of their own, and move no more.

To enjoy a fixed station, in a land of peace, procureth blessing to the body, soul, estate.

”The body hath rest:* 1.71 The painful labourer, though he goeth forth unto his work, and to his labour; yet it is but til the e∣vening; then the poor swain rests his weary limbs, refresheth him∣self with his plain company, and sings in his thatched cottage, and lays him down, and his sleep is sweet; and in the morning he awakes, and ariseth as a man new created, and goeth lively about his business again.

”Further, such a fixed estate is very advantagious to the soul: In exile, when people are wandring up and down in forraign Coun∣trys, they cannot enjoy the precious ordinances, they cannot per∣form the duties of publique worship, The Babylonians did but a∣buse, and jeer the Israelites when they required of them a song,* 1.72 and mirth: saying: Sing us one of the songs of Sion: and the poor Captives could return no other answer but this: How shal we sing the Lords song in a strange land? They were now banish∣ed from the Sanctuary of the Lord, and so were deprived of their soul-comforts.

But when the Lord gives a people rest round about, there they may build Synagogues, enjoy Church-assemblies, and holy meetings, and publique soul fatning ordinances, the pure worship of God, and true religion, and all the means of Grace.

Therefore sayes David,* 1.73 Pray for the peace of Jerusalem: Say, Peace be within thy walls, and prosperity within thy palaces: And why? Because of the house of the Lord our God, I will seek thy good. The peace of Jerusalem, and the setled condition thereof, is the means to advance religion, and the Publique worship.

Blessed are they that dwell in thy house, Psal. 84. 4. They that have a setled habitation in a land where Gods worship is establish∣ed: And why? Because they will be still praising thee: they will ever be doing good to their own soules.

Finally, A setled condition is a marvailous advantage to wealth; and to the estates of men.

The rolling stone never gathers mosse: An unsetled person will never be rich.

Exile and banishment strips off all.

The ancient beleevers wandered about in sheep-skins, and goat-skins, in deserts, and in mountains, in dens, and caves of the earth: And what estate had they? They were altogether destitute; affli∣cted, and tormented, Hebr. 11. 37, 38.

But in a setled course, wealth and riches are to be gotten: Upon a fixed nayl there hangs a load of wealth.

England hath been a quiet, and setled Land for many years; and hath it not grown a Magazine of wealth? Doth it not abound with flourishing Cities, and fruitfull fields? Silver and gold have been as the stones of the streets: It hath been a Land of coor, and all man∣ner of fruits; of sh••ep, and oxen, and all manner of cattell, a Land like Canaan, flowing with milk and honey: In a word, the glory of all Lands. And what hath made England so rich? What but this. The Lord hath given England rest, and the inhabitants have been as fixed nayls in a sure place.

To apply this shortly. Is a fixed and setled condition such a sweet blessing?* 1.74 And is it so grievous to be driven from our habitations? Then.

Let us sympathize with our brethren, the poor servants of God, that in Germany, Ireland, and in the North and West of England, are plucked out of their pleasant places, and now are tossed as a ball from place to place;* 1.75 and with Noahs Dove cannot find rest for the sole of their foot: Alas! Alas! for our poore brethren! the deare servants of God! What miseries do they endure? They wander up and down in the desert out of the way,* 1.76 and they find no dwelling place; hungry and thirsty, and their soul faints within them.

Or as Job,* 1.77 They flee into the wildernesse desolate, and waste: they cut up mallows by the bushes, and juniper roots for their meat; the springs and fountains (if at least they can meet with any) are to quench their thirst.

Oh let our bowels be troubled for them: Let's relieve them to our power, and let us pray for them earnestly, and incessantly; that the Lord would bring home his banished again, and restore them to their country, and to their habitation, and settle them as a naile in a sure place.

And for our selves, learn we to esteem, and prize our own hap∣pinesse, in these associated Counties.

We sit every man under his Vine,* 1.78 and under his Fig-tree, and none makes us afraid. We enjoy peace, and plentie, and libertie, and proprietie, and friends, and all in our own Land where we were born:* 1.79 And above all we have the adoption, and the glory, and the Co∣venants, and the Gospell, and the Service of God, and the promises, and the Communion of the faithfull.

Oh let us praise the Lord for his goodnesse: Let us walk answe∣rable to so great mercies: let us make use of our standing, and im∣prove all our advantages to the glory of our bountifull God; and let us pray unto the Lord incessantly, to fasten us still as a nayl in a sure place.

The fourth and last particular now presents it self to your view, viz. The end, and use of this nayl: Erit in solium gloriae. He shal be for a glorious throne to his Fathers house.]

And concerning this, many things might be spoken: but because I have held you too long already, I shall only commend unto you, in a word this Observation: To what end we are fastened in our places,

Let Magistrates, Ministers, and every one here present, duly con∣sider wherefore they serve, namely, to bear burdens, for the honour of God, and for the glory of their Countrie and Citie, and fathers house.

Joseph made his fathers house glorious, he enriched it with the wealth, with the treasures of Aegypt, and made it famous, and re∣nowned through all the world, as it is to this day.

Our blessed Saviour Jesus Christ: (who is the Nayl spoken of Zach. 10. 4.) He is the glory of his fathers house, even of the people Israel.

I speak first to the chief Magistrate, and then to every one in his place. Know that you ought not to be for your base private ends,

for your own honour, and wealth; but you must be men of pub∣lique spirits: you must be for the good, and for the glory of your Citie, and your Countrie: of the Church and Common-wealth.

You must endevour the publique good before your own. You must be content to bear any load of pains, or charge, to procure the wealth and prosperity of the Kingdom, that the reformation may be perfected, true Religion established, Popery, superstition, and the proud tyrannicall Hierarchy may be utterly extirpated; the rights and priviledges of Parliement, and the liberties of the King∣dom preserved: That the Kings person, and authority in the preser∣vation of true Religion may be defended: that the peace of the Kingdoms may be continued; that delinquents may be brought to condigne punishment, that England may be made a sure place, a happie Nation, a famous Kingdom▪ Know that you are set for a throne of glory: Be all of you for the honour of your Citie, for the glory of Norwich. Make it famous, and happie this year. Mind not your own things, but the publique benefit. The devise of Alphonsus King of Arragon, was this: A Pellican pecking her brest, and draw∣ing out blood wherewith to feed her young: the word Pro lege, & pro grege. So should every good Magistrate, not count his blood dear, for the welfare of the people.

The Motto of Aelius Adrianus the Emperour was, Non mihi sed populo. A man set in authority, should not be for himself, for his own profit, or ease, but all for advancing the common good.

Abate of your excesse; make lesse and fewer feasts, and do more good for the publique: Lay lesse upon your backs, and do more for the publique. I know what people are ready to say for themselves; That if Mayors, and Sheriffes shall not make as great feasts at Sessi∣ons, and other times, as others before them, they should be disgrace∣ed, and talked on all the Town over; they should be counted co∣vetous, and miserable, and people would say they knew not what doth belong to their office, and it would be a dishonour to the Citie.

Alas, alas, my beloved! Is it for the honour of your Citie to have Sodoms Character? That pride, fulnesse of bread, and abundance of idlenesse is in her?

Gentlemen! if any shall jeer you for not feasting as your prede∣cessours, as if you knew not what belongs to your places: Answer

them as once Themistocles did: who being at a sumptuons feast, and not singing with the rest of the jovial company, and meeting with some checks for his silence, he said unto them. I confess I have not learned to sing to the pipe at feasts, but I have learned rempublicam ex parva magnam facere: to raise a Common-wealth from a poor estate, to a flourishing condition: So do you answer all the world: You have not learned to squander away vast sums of money in rich clothing, sumptuous, and excessive feasts: but you have learned to lay out your money better, and to part with your estate freely, even to the utmost farthing for the publick safety and good.

I beseech you be for a throne of glory; be all for the honor of your City and Country.

Usually you shal hear men boast much of their Country, City, Progenitors: and they brag that they were born in such a famous place, or that they are descended of such illustrious ancestors: as if that were such egregious, and singular nobility, which consists in the vertues, and noble acts of their forefathers. Such cracks as these the Poet rightly reprehendeth,* 1.80 and jerks: Stemmata quid faciunt &c. What is it to thee, if thy progenitors were Noble, Heroicall, Vertuous? If thou in the mean time be un-deserving, unworthy, and base? Let me therefore tel you: He hath the best nobility, and deserves the greatest praise, that first makes his fa∣thers house glorious: that first begins a noble family: Be it your care to make your City, your Country, your familys; and your fathers houses noble and glorious.

I have observed it to be an ancient custom in this City upon the day of your solemnity, to present the new elect with some spee∣ches: and withall with escouchions or shields, and in them some divises, which hang all the year in his parlour, to hint, and re∣member him of his duty. I have prepared you one out of my Text against to morrow: and with my speech, I present it to you out of the pulpit. It's a very plain one, as you see, and not much char∣ged.

[illustration]

You see here the pillar in the middle hath many nails fastned in it: and every nail beareth somewhat; upon some hanggarments, upon o∣thers the ensigns of your Authority: upon others vessels of gold, and silver, and iron, and brass, and earth, and wood, and all instruments of musick.

This is your monitor: You must bear up all honest persons, and all just causes: You must bear even til you break again, and lay out all your power and strength for the glory of God, the honor, and safety of the City and Kingdom, the good of the Church, the advancement of Religion, and the pure worship of God. And thus going on the Lord wil establish you, as a nail in a sure place.

And hereafter you shal be set higher. Ere long every nail shal be plucked out, and laid before the great Master of the assemblies, at the great and dreadful day of judgment: Then wil the Judg of all the world take a strict view of all the nails that ever he fastned in a∣ny place. And the great question at that severe day of examination shal be: what service have you done? What burdens have you born in the Church and Common-wealth?

Then shal the empty, rusty, and unprofitable nails be put into the bag, and thrown down int•• the pit of hell.

But such as have been useful, and have born the burden, and

heat of the day, and done good and acceptable service in their pla∣ces: they shal be advanced and set up higher: they shal be fastned in the wall of the new-Jerusalem, the holy City, be overlaid with pure gold, and set with precious pearls, and shine in glory for e∣vermore.

Now the Lord God, the great Master of the assemblies make e∣very one of us more profitable, and serviceable in our places and stations. Amen.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

PSAL. 84. 4. Blessed are they that dwel in thy house, they wil be stil praising thee. Selah.

REVEL. 2. 10.

Be thou faithful unto the death, and I wil give thee a Crown of life.

Notes

• * 1.1

  Eccles. 12. 11
• * 1.2

  Et f••gam illum paxillum.
• * 1.3

  2. Kings 19 2.
• * 1.4

  Gen 41. 40. 45, 8.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.6

  et erit in soli∣um gloriae.
• * 1.7

  Doctr.
• * 1.8

  Zach. 10. 4.
• * 1.9

  Princeps est sustentaculum subditorum et infirmorum. Esa. 9. 6.
• * 1.10

  Fnlera, seu fundamenta populi.
• * 1.11

  Esa 49. 22.
• * 1.12

  1 Sam. ii. 5.
• * 1.13

  1 Pet. 2. 14.
• * 1.14

  Ʋse 1. Corollaric.
• * 1.15

  Grave esse. Exo. 18. 13. 18
• * 1.16

  Iudg. 9. 9, 10, 11, &c.
• * 1.17

  Ʋse 2.
• * 1.18

  Vestimenta clavata.
• * 1.19

  The instru∣ments of a foolish she∣pard. Zach. 11. 15. Ezek. 34. 4.
• * 1.20

  Fruges consu∣mere na••i.
• * 1.21

  Ezek. 15. 2. 3. &c.
• * 1.22

  Ezek. 15. 6. 7.
• * 1.23

  Ʋse 3
• * 1.24

  1 Pet. 2. 2.
• * 1.25

  Act. 24. 26.
• * 1.26

  Amos 5. 24.
• * 1.27

  2 Sam. 15.
• * 1.28

  Deut 16 19. Levit. 19. 15.
• * 1.29

  Psal. 82. 3.
• * 1.30

  1 Sam. 2. 30.
• * 1.31

  Exod. 18 21.
• * 1.32

  Clavus capita∣tus.
• * 1.33

  Psal 2▪ 10.
• * 1.34

  2 Chron. 5. 9.
• * 1.35

  Psal. 2. 10. 11.
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.37

  1 Peter 2. 17.
• * 1.38

  Rom. 13 7.
• * 1.39

  Exod. 18. 17. 18.
• * 1.40

  1 Tim 〈…〉〈…〉
• * 1.41

  1 Pet. 2. 13.
• * 1.42

  Act 4 19 Act 5. 29.
• * 1.43

  Anselm. Epist. li. 3. Epist. 95.
• * 1.44

  Psal. 128. Zach. 8. 4.
• * 1.45

  Psal. 144 13.
• * 1.46

  Psa. 123. 13. 14.
• * 1.47

  Ezra. 9. 8.
• * 1.48

  Ephes. 4. 28,
• * 1.49

  Doctr.
• * 1.50

  Prov. 8. 15. 16.
• * 1.51

  Applic.
• * 1.52

  Ecclf. 12. 11.
• * 1.53

  2.
• * 1.54

  Doctrine.
• * 1.55

  Hester 3. 1.
• * 1.56

  Hester 7. 6.
• * 1.57

  1 Sam. 2 12. 34. 35.
• * 1.58

  1 Sam 2 35.
• * 1.59

  1 Chron. 29. 22.
• * 1.60

  Prov 2. 22. 23.
• * 1.61

  Dan. 4. 31.
• * 1.62

  Vers 16.
• * 1.63

  Ʋse. 2.
• * 1.64

  Ʋse. 3.
• * 1.65

  Ʋse. 4.
• * 1.66

  ••evel. 2. 20.
• * 1.67

  Judic ••. 21.
• * 1.68

  Doctr.
• * 1.69

  1 King. 14 15.
• * 1.70

  •• Sam. ••. 10.
• * 1.71

  Psal. 104. 23
• * 1.72

  Psal. 137. 3 4
• * 1.73

  Psal. 122. 6. 7. 9.
• * 1.74

  Applic.
• * 1.75

  Gen. 8. 9.
• * 1.76

  Psal. 109. 5, ••.
• * 1.77

  Job 3•• 3, 4.
• * 1.78

  Mica 4.
• * 1.79

  Rom 9. 4.
• * 1.80

  I••venal. Satyr. ••.