Nehemiah the Tirshatha, or, The character of a good commissioner to which is added Grapes in the wilderness / by Mr. Thomas Bell ...

NEHEMIAH THE Tirshatha: OR, THE CHARACTER OF A Good Commissioner.

THE Scripture casteth such a light of Divi∣nity every way, its Purpose being the Mind of God, its Writting the Writting of God; as whole the Oracles of God, and every part of it he faithful Sayings of God, that it is hid to none ••ut those that perish, whose eyes the God of this World hath blinded: So absurd a thing is Atheism, that even those who serve the Devil cannot want their God. At the Birth of Jesus there appeared a Star in the East, which guided the Wise-men (by their Presents seem∣ing to have been Greatmen) to the place where the

was: But the Scripture, like the Sun, is the great Light that ruleth the day of the Gospel, circling the World as long as the Sun, and continuing while the Moon endureth. Rom: 10. 17. Faith cometh by hear∣ing, and hearing by the word of God: But I say, have they not heard? yes verily, their sound went out into all the Earth, and their words unto the Worlds end. In the Creation the first-born Light of the first day, lasting but three dayes concentred and ceased in the endur∣ing Luminaries the product of the fourth day: So in the Regeneration, the light of Christs personal Preaching, lasting just as many Prophetical dayes, Dan. 9 27. hath given place to the Scripture-light that endureth for ever, and the sure word rf Prophecy, to which we do well to take heed, as to a Light that shin∣eth in a dark place. This is the Light that maketh all things manifest, even the thoughts and intents of the Heart, that discovereth all things to Men and a Man to himself, both what he is, and what he ought to be: And what manner of persons ought we to be? 2 Pet 23, ••1 Truly this Light is sweet and intertaineth u•• with variety of delightful Objects: Amongst which of late, happening to be detained with these last words of Nehemiah, and seeing them like a well done Portrait, in all stances looking towards me with an eye of Instruction, walking and returning, and still more desireously beholding, hardly could I be satis∣fied with a sixth View.

Remember me O my God for good. Nehem. 13. last.

THESE words at the very first view do clearly hold forth, That There is a God. And that both

by an express Testimony of his blessed Name, that heard in all the Scripture, and seen in all his Works: ••e Man of Wisdom shall see thy Name. Mic. 6. 9. And force of Reason, from the inclination and moti∣•••• of the Soul, which finding nothing but emptiness home, goeth forth in quest of Happiness, and but ••arpening its desires with all that is imperfect, is ••••tisfied only with a perfect Good: And that is ••od. So unhappy by necessity is every one that is ungodly. The Pythagorean and Hermetick Method of ••ence is the best Instructer of this Truth, which e∣uery Man may read off his own Soul. Be still and know at I am God. How shall I know that? By my own desires and Expectations, which can take up with other thing. Whom have I in Heaven but thee? and Earth what desire I beside thee? And now Lord what ••••t I for? my hope is in thee. If a raving Stoick, or petulant Dialogist, shall say that these Soul-ardors ••e but the intemperat extravagant heats of a work∣ing Fancy quickned by the touch of a Platonick I∣••a, rather to be starved to extinction than indul∣••••d to satisfaction: It is Answered seriously, That ••••icile est hominem exuere. Or can any of them by an ••ey of Fancy quiet an earning Stomack, or cure a ••erish Body, let be (without quenching the Spirit, ••d starving the Soul) still otherwise than by Satis∣faction, and enjoyment of the desired Object, these Soul-longings and Desires, which are ever strongest ••••d most eager in the greatest serenity? With my Soul ••••ve I desired thee in the night: by night upon my Bed, ••ought him whom my Soul loved: And the Lord is in ••e still voice: To make good the Argument, let it

be added, That the Sagest, Holyest, Noblest So•• are alwayes the hottest in this pursuit, such as P•••• Isay, Nehemiah, David. Now after what is the King of Israel come out? after what doth he pursue? a••∣ter a Flea? after a Fancy? or should a wife Man ••••∣ter vain knowledge, and like Simon Patricks Pilgrim fill his Belly with the East-wind? Now shall a•• Man be so unmerciful to conclude all the Wor•••• unavoidably miserable, that they may be Atheist or shall they be so unwise, thus to be abused, to t•••• hazarding even of a possibility of Happiness? F•••• if there be Happiness, there is a God; and if the•• be no God, there can be no Happiness. And w•• then are all Men made in vain? If there be no Men for what do we Hunger? if no Drink, what do 〈◊〉〈◊〉 Thirst for? if no Glory, saith Cicero) for what 〈◊〉〈◊〉 all Men labour? if no Rest way weary we our sel∣ves in vain? if no God, no Happiness, what is this o•••• Souls do so importunately pursue, with a serio•••• loathing of all that is seen? or what hath waken•• in them those desires that can never be stilled till th•• get what they seek. And what say these Soul-long∣ings, Thirstings, Pantings, Breathings, but that 〈◊〉〈◊〉 thou beest an Atheist, thou must put out the Soul, a•• put off the Man?

How seasonable may this Reflection be in a Wo•••••• where Atheism is acted in so various Guises: by some with a Fools Heart in a Fools Coat, saying in 〈◊〉〈◊〉 Heart, There is no God; by others in a Philosopher Garment; for in the judgement of God, The Wor•••• by wisdom knew not God; by some in the dress of Hypocrite, In words professing to know God, but ••••

works denying him; By others in the person of Am∣hitryo thinking that God is altogether such a one ••s himself: By some in Epicurus his person, com∣plementing God with the Kingdom of Heaven, ••nd offering to relieve him of the abaseing pensive and expensive charge of these his Low Countries, saying, He will neither do Good nor Evil;

But he is a God that judgeth in the Earth:

By others in the Robs of Pharaoh the Egyptian Tyrant, brav∣ing and defying God; Who is the Lord that I should obey him, or harken to his voice? By some in the Pon∣tificalls of Antichrist

With a Mouth speaking great things against the most High, boasting him∣self that he is God, exalting himself above all that is called God, or is Worshiped:

By others in the Equipage of a Souldier fighting against God with Wit and Power, Pen and Sword. But let such as Make War against the holy Covenant and Saints of the most High; that hate the Gospel, and hin∣der the Preaching thereof, take Gamaleels counsel, and beware

lest they be found even to fight against God: For there is neither Counsel nor Strength against the Lord; and who ever hard∣ned himself against him and prospered?

The Second View of these Words presents to us clearly, The Immortality of the Soul. This is esta∣blisht 1. Upon the same ground with the former: For if the Souls Happinessly in the enjoyment of a perfect, and so necessarly an unchangeable Good, sit must undeniably be Immortal, both to enjoy and praise its Obiect: Et miserum est fuisse felicem: There is no Happiness not perpetual, else he was a Fool

who spoiled his Mirth with the thoughts of a Sword hanging over his head. 2. It is confirmed clearly by the expectation of a future Reward: Remember me O my God for good. Till I see good Ropes twined of the Sand, and the Sea beaten to powder, I can∣not be inclined to think that the World was made of Atoms. And if it be ruled by chance, what are Counsel and Art, Wisdom and Folly, Good and Evil, Law and Justice, but names of Fancies, large as ridiculous as he who should command the motes of the Sun to dance a Measure, or be who scourged the Sea for its disorder? We know that pure chance obtaineth impunity by the Law both of God and Man. Now this matter belongeth to the Ruler grav∣ly to consider how inconsistent Atheism is with Go∣vernment: For to the Atheist Treason and Robbery is neither Plot nor Fellony, but simple chance medley, a French Aire, or merry Jigg of Volage Atoms: But by this fortuitous Act of Indemnity, as the Atheist can do no wrong, so neither can he complain of injury, if he chance to be baffled, robbed, or dispatched violent∣ly. If the World reel (I cannot say properly be ruled) by chance is not the Atheist, not by Scripture only which never speaks good of him, but by his own Principle; also proven a forlorn Fool, lyable in all things to un∣avoidable surprisal? yea a liar also, who knowing and warned of a continual surprisal, can therefore never be surprised, except into the absurdity of a Self-contra∣diction, whereof his Principles of Fortuity are a fair Essay. But to a wise Man; If the World must be ruled by Counsel and Law; how is it that Justice is not in this life universally and fully executed, and every

Man rewarded according to his Works? But that there is a Court of Referrs, A day of the restitution of all things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of righting all wrongs and settling all disorders. Rom. 2. 6. to 13. Some are rewarded in this life, to convince us of a Di∣vine Providence; others are not rewarded, to warn ••s of a World to come. Or what can perswade Nehe∣miah with all the wisest and best of Men, deliberat∣•• to chuse willingly to forgo the Worlds favour and measures, and undergo all its toil and displeasure, but •••• eye to the recompence of reward, by far more ••••e better than it is the later? The sence of the Souls ••nmortality is the indelible Character and solid ••••reats of Authentick Nature, exactly rendered in ••••ery Man's coppy: Only it is not illuminated in some ••••rk Hereticks and desperate Monsters, Satyres or ••••ch doleful Creatures in humane shape, where you •••• as little of the Man as of Immortality; for these •••• all appear equally. Yet it is shaddowed in all ••ens practice: For look we backward, What but ••••e Aire of Immortality maketh Men so conceit an ••••cient Pedegree? Or foreward, What moveth ••••en to call their Children and Lands by their own ••ame, and to endeavour to perpetuat all together, it the expectation of Immortality? Say it is their ••••••ty; yet omne malum est in bono; and there must some reality under that same vanity. And tru∣•••• the Souls Immortality is the early dictat of Na∣••••re our Religious Mother. the uncontroverted ••••d universal Sentiment of all her posterity of what∣ever Religion Jewish, Pagan, Christian, Mahume∣••••: The Sadducees might well be the first Deniers,

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

O Lord; O Lord, I beseeth thee send now prosperity: Yet all that will live goaly in Christ Jesus must suffer Persecuti∣on, and through much Tribulation we must enter into the Kingdom of God. But let no man add affliction to the afflicted, and scornfully with Apostate Iulian, alledge to Christians this Doctrine, to make their burdens heavier: God will not be mocked, but He will avenge his own Elect, who cry day and night to him, Though he bear long with them: I tell you that he will avenge them speedily, Luke 18. 7, 8. And men would remem∣ber, that there is Suffering for evil-doing, as well as for well-doing; and he who inflicts the one, may be rewarded with the other: For in the hand of the Lord there is a cup, and the Wine is red, it is full of mixture, and he poureth out of the same; but the dregs thereof all the wicked of the earth shall wring them out and drink them, Psal. 75. 8. And it •••• a righteous thing with God, to recompense tribulation to them that trouble you; and to you who are troubled rest with us, when the Lord Iesus shall be revealed from Heaven with his mighty Angels, in flaming fire, taking vengeance, &c. 2 Thess. 1. 6, 7, 8. 2. The belief of the Souls Immortality, teacheth men effectually the Fear of God: Fear not them that kill the Body, and when they have done that have no more, that they can do: But fear ye him who can cast both Soul and Body into Hell; I say fear him, Luke 12. 4, 5 Psal. 76. 11. He ought to be feared: And why? verse 12. He cut∣teth off the Spirits of Princes, he is terrible to the Kings of the Earth. Who would not fear thee, O King of Na∣tions! For to thee doth it appertain, Jer. 10. 7. 3. It teacheth moderation in the desire and use of all

things worldly:

We look not at the things that are seen, which are Temporal, but at the things that are not seen, which are Eternal.

There is indeed the high spirit of Christianity courting immortality with so great disdain of all Worldly things, that it cannot see them in its way. This is the true Nobility of the Soul that exempteth it from the Egyptian slavery and servil drudgery of load∣ing it self with thick clay for the brick-kilns of worldly projects; and setteth it far without the reach of this Temptation,

And woe be to him who buildeth his House by Blood, and his City by Oppression;

and delivereth it from the s••art of him,

Who will be Rich, till He be peirced with many Sorrows and drowned in Damnati∣on.

But, this I say Brethren. the time is short; even short enough to him who every Evening may hear,

This night thy Soul shall be taken from thee. It remaineth, That they who pos∣sess the World be as they possessed it not, they that use it, as if they used it not, and as not abu∣sing it; for the fashion of this World passeth a∣way,

1 Cor. 7. 29. and foreward. But alas for pitty that this same Moderation and Indifferency should be both practised and applauded in the mat∣ters of God! And that it is so rare to be Seriously and positively Holy, that Godliness may say,

O ye Sons of Men, how long will ye turn my Glory into Shame? How long will ye love Va∣nity, and seek after Leasing?

Psal. 4. 2. 4 It teacheth us the best managry. This Age hath learned to be wonderful Thrifty: But O that they

could study to be rich toward God! And could be perswaded that Alms and Charity is the best Hus∣bandry, and surest Art of Managry; and would learn of the Unjust Steward,

To make to them-selves Friends of the unrighteous Mammon, that when they fail, they may receive them into ever-lasting habitations. Mat; 6, 19, 20 Lay not up for your selves Treasures upon earth &c. But lay up for your selves Treasures in Heaven. The me•• of the World have their portion in this life▪ But as for me when I awake, I shall be satisfied with thy likness Psal. 17. 14, 15.

Alas! most me•• first have so little desire for Heaven, that next the•• come to have as little hope of it, and so at last and fain to take up with the World, and for Ja•••••• blessing, must with Esau, be content with the f••••∣ness of the earth. Gen. 27, 39. Or else what mea•• the unhandsome, unhallowed, and unhappy Practi∣ses of catching, gripping, and inhancing, which have prevailed so far that now mens Covetousness hath strengthned it self with Pride, lest they should be reputed less witty: for how do they boast o•• such exploits? But such boasting is not good, and the•• glory is their shame, for they mind earthly things Phi••▪ 3, 19, And they have hearts exercised with covetou•• Practises, cursed Children 2 Pet. 2. 14. But alas! I find•• one great fault in most mens accounts, that the•• never count upon the Soul; They count their thou∣sands, and ten thousands, and hundred thousands and the Poor soul sayes, how many count you me•••• I stand Debter for ten thousand Talents upon your score; Yea, I am already destressed, and what

will you give in exchange for me? Not a groat, sayes the wretch, while I havelife, though after that he would give ten thousand Worlds; So much there is betwixt market-dayes. 5. It teacheth pati∣ence in well doing;

who by patience in well doing, seek for Glory, and Honour, and immortality, is eternal life; to them Rom; 2, 7. There∣fore my beloved Brethren be ye stedfast, unmov∣able, alwayes abounding in the work of the Lord, for as much as ye know that your labour is not in vain in the Lord

1 Cor; 15. last. And this is the Conclusion of the Apostles vindication of the Resurrection and the life to come. The Saints have a long and sore service in the World,

But God is not unrighteous to forget their la∣bour of love▪ a cup of cold water shall not be forgotten:

And for whatsoever any have for∣saken, they shall have

a hundred fold in this life, and in the World to come life everlasting: And we reckon that the sufferings of this present life are not worthy to be compared with the glory which shall be revealed in the Saints. Therefore let us not be weary in well doing, for in due Season we shall reap, if we faint not

Galat. 6, 9. 6. It supporteth the Christians hope: For if in this life only we have hope in Christ, of all men we are most miserable 1 Cor. 15, 19. It is certainly the interest of every good man to believe the Souls immorta∣lity, and as much their Duty to live so as it may be their interest: for it is not Reason and Judge∣ment that prompt men to deny it, but fear and and an evil Concience that tells them it will be ill

for them. The Souls immortality is the hope o•• Israel, that maketh them diligent in well doing patient in Tribulation, and desirous of their change:

for we that are in this Tabernacle do groan being burdened not for that we would be uncloathed, but cloathed upon, that mortality might be swallowed up of life

2 Cor. 5. 4.

The Third view of these words giveth this mani∣fest Reflection, That Communion with God is the Souls Sanctuary and Solace. We have this Prayer of Nehemiah thrice Recorded in this Chap. and in the close of the 5, Chap, besides frequent Addresses of the like nature, such as that solemn Ejaculation Chap. 24. And that Chap. 6, 14. and another in this same Chap. ver. 29 Besides his ordinary atten∣dance on publick worship, and Solemn and extra-ordinary Fasting Chap. 9. By all which it is eviden•• how Seriously and constantly Godly this renounced worthy was Like David who could say, what tim•• soever I awake I am with thee: And truly the Soul is either sleeping or worse when not with God Af∣faires and weight of Business quickned their Devo∣tion as much as it extinguisheth ours: And the matter is, they were not cool, indifferent Latitudi∣narians in Religion, but men of another Spirit, seri∣ous Men. And if that be true which I hilosophers have said, that that is not the Man which is seen; Alas what Puppyes, what Mock-men are we, who can be any thing but Good and Serious? This Obser∣vation proven by the experience of Saints in all Ge∣nerations, Who sat down under the shaddow of the Al∣mighty with great delight, and his fruit was sweet to their

taste Cant 2. 3. will make it self good by the strongest Reason, when we have seen a little what Commu∣nion with God is, and wherin it consists,

And 1. It stands in Reconciliation, the imme∣diate result of Justification by faith: Amos 3, 3. ••

Can two walk together except they be aggreed?

Rom. 5, 1.

Being justifyed by faith we have peace with God,

and 10. v.

We are reconciled by the death of his Son.

This giveth access to God, and bringeth us near who sometimes were far off: This of Enemies maketh Friends; even as Abraham believed, and was called the Friend of God. 2. In a mystical, spiritual and Supernatural Union, the pro∣duct of Regeneration; for

he that is joyned to the Lord is one Spirit, and is made partaker of the divine Nature This maketh us Sons; and plant∣••th us in God

John 1, 12, 13.

To as many as re∣ceived him, to them gave he power to become the sons of God: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

1 John 4, 13.

Hereby we know that we dwell in him, and he in us, be∣cause he hath given us of his spirit: and v. 16. God is love, and he that loveth dwelleth in God, and God in him.

Iohn 17. 23.

I in them, and thou in me, that they may be made perfect in one.

Iohn 15, 5.

I am the vine, ye are the branches.

3. In likness of natures, compliance of minds, and conformity of manners. 2 Cor: 3, last, he that hath Communion with God is changed into the same ••mage: and Colos. 3. 10. is renewed after the image of him that created him. 1 Cor; 15. 49. As we have

born the image of the earthy, so must we also of the hea∣venly. Christ is the image of his Father, and Saints are the image of Christ. And how much are they of one Humour, pleased in and pleasing one another▪ The Lord is a God to the Saints mind: in Heaven or earth he sees nothing to him:

whom have I in heaven but thee? Or who is a God like unto thee?

Nec viget quidquam simile aut secundum And the Saint is a David,

a man to Gods heart

What is the book of Canticles but one continued proof of this matter? What exchange of heart•• are there? What concentering of Affections? What returns of Love? What uniting Raptures •• What reflections of Beauty? What Echo's of In∣vitations and Commendations with such likeness of voices that sometimes you shall hardly discern who speaks. Moreover we find this complianc•• universal in the Saint, swaying all that was in him to the Lords Devotion:

his understanding is re-newed in knowledge after the Image of him tha•• created him:

he understands with God, from God, and for God: He can do nothing against the truth but for the truth: He lighteth his Torch at the Su•• and taketh his light from the Candlestick of t•• Sanctuary, the Law and the Testimony: his fait•• hath the image of Christ Iames 2. 1.

It is th•• faith of our Lord Jesus Christ, the Lord of Glo∣ry; And Christs Superscription Revel. 3, •• These things sayeth the Amen, the faithful and true witness:

And, we have the mind of Chris•• Conformably his will is swayed, whether for acting Lord what wilt thou have me to do? or for suffering

Not my will but thy will be done: he is an Orthodox Monothelit. And for his affections, he loveth and hateth as God doth, and because he doth it. And finally, in his conversation,

he is Holy as God is Holy, merciful as he is mercifull, and perfect as his heavenly Father is perfect.

Hence the old Philosophers seeing thorow the darkness of nature have said,

That good men are visible mortal Gods, and the Gods are invisible, immortal men:

Which as it is litterally true of their fictitious fan∣cied Gods; so with respect to the true God, it proveth Symbolically that the mystery of the Incarnation is no absurdity; there being such a high affinity betwixt the Divine and Humane na∣ture in its integrity; for we are also his off-spring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Acts 17. 28. 4. In mutual claim to, and interest in the Persons and things of one another; the result of mutual choice, gift, and Covenant contract:

My beloved is mine and and I am his: I will be their God and they shall be my People: All that is in God is God, and all that is in God is for his People; he is a God to Israel: all that his People are, or have, or can, is for him

1 Cor. 6. 19. 20.

ye are not your own; for ye are bought with a price; Therefore glorify God in your body, and in your spirit which are Gods. And none of us liveth to himself, nei∣ther doth any of us dy unto himself, but whe∣ther we live we are the Lords, or whether we dy we are the Lords.

And our Communion with God consisteth much in holding up a Trade, and keeping a bank with God in getting from him and

bestowing for him: and though a man cannot profit God, nor reapeth he where he sowed not, yet he must have his own with the use. Hath a man com∣munion with God; What hath he done? what hath he given? or what hath he forsaken that he had, or refused that he might have had, for God? Numb. 24. 11. Balak could say to Balaam, Lo the Lord hath keept thee back from honour: but we may say to some, The Lord hath not keept thee back from Honour: for like the Apostate Jews

they love the praise of men better than God or the praise of God; But Moses refused to be called the son of Pharaohs daughter, esteeming the reproach of Christ greater riches than the treasures of E∣gypt

Heb. 11. 24, 26 The Apostles forsook all and followed Christ: A good bargain, (a thing much prized by the spirits of our time)

a hundred fold in this present life, and in the World to come life everlasting.

A man may forsake all for God, but he can lose nothing for God. Take Galeacius Caracciolus for a sufficient witness, who proved the matter. Italy the Garden of the World, Naples of Italy, Vicum of Naples, farewell all for Christ freely. But now if the son of man should come, shall he find faith in the earth? Who believeth indeed, that

He who snared not his own son will with him give us all things freely? Are the consolations of God small with thee?

Thinkest thou so meanly of God, and Christ the gift of God, all the fulness of God, the treasures of hope, the earnest of the Spirit, the Riches of saith, the first fruits of the inheritance? Didst thou ever sing Psal.

4, 7.

Thou hast put more gladness in my heart than in the time that their corn and their wine increased?

All these things have I given thee, and yet I will do more for thee, if thou canst but for goe a little for me; Poor Soul mayst thou not spare it? 5. In fellowship of converse; And therefore in Scripture its called

a wal••ing with God, before God, in Christ; a dwelling in his presence, and walking in the light of his counte∣nance.

Psal. 73, 23.

I am continually with thee.

Psal. 139. 18.

When I awake I am still with thee.

2 Cor. 16. 16.

I will dwell in them and walk in them

Rev. 21. 2. And I heard a great voice out of heaven saying, behold the tabernacle of God is with men, and he will dwell with them, and they shall be his People, and God himself shall be with them, and be their God.

Men live together for mutual comfort and help of life:

his comforts delight the soul, and he is the God of our life. Men converse together for Counsel; Counsel is mine, sayeth the wonderful Counseller, and ••e giveth his People Counsel; and therefore the Godly Souls desire is to enquire in his temple: Men ••onverse together for business, and O how much ••ath the Soul to do with God! Who doth all things 〈◊〉〈◊〉 it: Men pay visits to one another; and what find visits pass betwixt God and his People? Men ••ast and sup together;

I will sup with him and he with me

Rev. 3, 20. Prov. 9. 2.

Wisdom hath killed her beasts, she hath mingled her wine, she hath also furnished her Table. Psal. 23, 5. Thou preparest a table for me in the presence of

mine Enemies.

Isa, 25. 6,

A feast of fat things, a feast of Wines on the Lees, of fat things full of Marrow, of Wines on the Lees well refined,

Cant. 4. last. and 5. 1.

Let my beloved come into his garden and eat his pleasant Fruits: I am come into my Garden, my Sister, my Spouse, &c,

Ea•• O Friend, Drink, yea Drink abundantly O Beloved Friends Converse in Presence, and Cor∣respond in Absence and at a distance: The Godly Soul cannot endure Absence or Distance from God; for the Light of his Countenance i•• better than Life: But if it fall at distance, it keep•• up a correspondence;

In my trouble, I sought the Lord, and my cry came before him; ever into his Ears. O ye Daughters of Jerusalem, you see him whom my Soul loveth, tell him I am Sick of Love. When my heart was over whelmed within me, thou knewest my way From the ends of the earth will I cry unto thee O when shall I come and appear before God

Now for a reason of the observation, pray confider where should a man be, but with his Friend Where should the Soul be, but where it Subsist Lives, Loves, Thrives and does well? When should a man be but at home where he dwelleth And where should a branch be but in the Vine Where should Love be but with its Beloved? When a like but with its like? Where should a man 〈◊〉〈◊〉 but where he hath Comfort, liking, and being liked Where should a man be but with his Interest? Receiver but with a Giver? Or a Servant Entru∣ed but about his Masters Business? Where should

Courteour be but with his Prince? a man but With his Counseller? a person invited but at he feast? and one visited but waiting upon his ••reind?

But how sad is it that men should so far sleight ••s to forfeit, and so justly forfeit as to sleight Communion with God? What lamentations may hereon be written? or what shall be taken to witness for this? Jer: 2, 10, 11, 12, 13.

Hath any of the nations done such a thing as this to forsake their Gods, which yet are no Gods? but my People hath forsaken me for a thing that cannot profit. And will a man forsake the snow of Lebanon for the water of the brook?

But if ••et there be hope, let men be exhorted to consider ••f their wayes, by all the serious names of interest, profession, the love of their espousals, the memo∣ry of their serious hours, the testimony of their ex∣periences, their appaling fears, their silent, silenc∣ing and silenced convictions, their unsatisfied desires, and speaking disappointments giving them ••arkness for light, a scorpion for an egg, a Ston or bread, a lie for truth, a cloud for Iuno: And ••inally by the misery of their despised Soules: For what is the Soul destitute of God? An exile, wan∣dering, wearyed, weighted, wounded, naked, re∣proached, starved, appaled, sleighted, hopless, help∣ness, a broken soul, a lost soul? Psal: 142, 4. 5.

Re∣fuge failed me, no man cared for my soul: I cryed unto thee O Lord, I said, thou art my re∣fuge and my portion in the Land of the living. This is the rest wherewith they may cause the

weary to rest: in returning and rest shall men be saved, in quietness and confidence they shall be established.

Return unto thy rest O my soul.

The 4th view of this exquisite piece gives us The Pattern of a Good Ruler. For being the Epilogue and close of the book, it hath a natural and due rela∣tion to what goeth before; and bearing the answer of a good conscience, casteth a streight reflection on the life and acts of the man; and being a suit for reward, hath a necessary respect to the work, which also is expressed Chap: 5, 19.

Think upon me O my God for good, according to all that I have done for this People: and in this same Chap: 14. ver, remember me O my God concern∣ing this, and wipe not out my good deeds that have done for the house of my God: and ver. 2•• remember me O my God concerning this also and spare me according to the greatness of th•• mercy.

Many Rulers have done worthily, some excelling in one thing, some in another; yet search Histories sacred and common, you shall no readily find in one man so many excellent part•• nor so compleat a living, practical pattern of good Ruler. The Ruler would do himself a favour and God, & his People a great good service, to pre∣serve the Authentick of this book in his heart, and copy it exactly in his life and Government. H•• is a great Kings high Commissionar: and all thing in such a person being so great, that his sins can not be small, his care had need be so much the greater, and he would look to his copy the oftner Behold then and consider, and you see him, like

the Sun in the Zodiack, perfecting his course through all the signes of a ruleing Luminary.

1. He is zealously and eminently Godly, a burn∣ing and shining light, breathing at once a living compend of faith and obedience, Law and Gospel: For, faith laying hold on Gods Covenant, and obe∣dience to the first and great Commandment of love, which is the fulfilling of the Law, are both an∣gled and pointed in this one word My God: a man much in meditation, given to Prayer, Duties of so strict affinity, that in Scripture the one passeth for the other: a man, the multitude and weight of whose employments awakeneth and quickeneth his devotion: such a riddle is Religion that out of the Eater it can bring meat, and sweet out of the strong; but he that would unfold it must plow with Sam∣sons heifer and be truely Godly. Lo every act of the Governour shut up with Prayer. In the discharge of his employment and exercise of his Government, he looks to God for direction, for be did all things as was found written in the Law; for help in his address to the King, he Prayed to the God of Heaven; for his reward, remember me O my God for good. And therefore he was neither partial nor indifferent in the Law, but zealously he pursued good, and per∣secuted evil, and that in all whatsoever: neither is his Religion recluse, in the large as cold as calm, and full as dark as cold-shaddows of fruitless, lazie, lifeless, cowardly contemplation, but goeth abroad into free, generous, zealous, and Heroick acting, retaining the height of spirituality in the midst of secularity, resembling therein the Archetype Ruler,

who in most perfect rest Ruleth all things, and moveth all, himself unmoved. It is below the God∣ly Ruler to be swayed and abused either by his own Lust and interest, or example of others: Chap: 5. 14, 15.

I and my brethren have not eaten the bread of the Governour: but the former Go∣vernours that had been before me were charge∣able to the People, and had taken of them bread and wine, beside fourty shekels of silver, yea e∣ven their servants bare Rule over the People: but so did not I, because of the fear of God.

The fear of God is the Star that guides the good Ruler 2 Sam. 23, 3

He that ruleth over men must be just, ruling in the fear of God.

If Religious pretences be made helps to policy, how much bet∣ter must be it self in reality? And let politick pre∣tenders beware of their fate and folly who taught others to be Captains to their own ruine, that they teach not others to be Politicians to the expence of the teacher, when he is served with his own measure. Yet as to shun the baseness of Hypocrisy a man needs not run to the wickedness of avowed profanity, so can he not pass from the one to the other but over the fair neck of Christianity, with greater insolency of impiety then the outrageously barbarous Tullia drove her chariot over the belly of her Murdered Father. Levi. Lib. 1.

2. The good Ruler is a

Reformer, a repairer of breaches, a restorer of paths to dwell in:

and it is but a faint encouragment and a desperat com∣plement to a good Ruler Isay 3, 6.

Be thou our Ruler, and let this ruine be under thy hand:

Nor can he love to have it recorded, that in his dayes such evils prevailed unreformed: it was

when there was no King in Israel that every man did what was right in his own eyes. If the health of the People be not recovered, it sayeth there is no Physician there

Ier: 8, 22.

But a good Ruler scattereth the wicked and bringeth the wheel over them;

and he may say with

David Psal: 75, 3.

The earth and all the inhabitants thereof are dissolved,

I bear up the pillars of it: he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 name and thing, a Ioseph the Ston of Israel. Such a one was Moses the Law-giv∣er, such was Iosua his successor, such were the Judges of Israel, such was Samuel, such were all the good Kings of Judah, such was Ezra the Scribe, and such was Nehemiah the Tirshatha, an eminent Re∣former of Religion and state, of Church and King∣dom. For Religion: in general, Gods Holy Com∣mandments were broken by all ranks of persons; prophanity and iniquity prevailed and abounded, that is solemnly confessed and amended Chapters 1. &. 9. In particular, oppression reigned, that is quashed Chap: 5. and the People relieved: false Prophets were hired by the enemy, and bribed to compliance to weaken the Rulers hands and hinder the work of Reformation, they are discovered and marked Chap: 6. The ordinary worship of God, and his Solemn Feasts were disused; these are restor∣ed ch: 8. For advancing and establishing the whole Reformation a Solemn Fast is kept ch: 9. and a Covenant subscribed ch. 10. The Holy Seed had mingled themselves and matched with strangers,

People of heathen abominations; they separate themselves, and that is amended ibid. The offer∣ings of the Lord were neglected, these are renewed ibid: The Sabbaths were horribly prophaned, That is strictly and with certification discharged, and they not suffered to lodge about the walls Chap: 10, 31. and 13, 15. and foreward. The service of God was neglected by non-residence of the Priests through calamity and want, that also is helped Chap. 10, 11, 12, 13. ver. 10. The orders and services of the Preists and Levits were confused; these are cleared, and they set to their charges as appointed by David Chap; 7. 63, 12. 45. and 13, 30 Strangers uncircumcised had entred and defiled the Congregation of the Lord, these are removed chap: 13, 3, Profane Persons of the Princes of the heath∣en had lodgings in the Lords house, they are ex∣pelled and the Chambers cleansed Chap. 13. 8. 9. Some of the chief of the Preists had defiled the Co∣venant of the Preisthood by strange wives, they are branded, and that also is amended. For the State:

the city the place of their Fathers sepulchres lay waste, and the gates thereof were consumed with fire:

First these are repaired. The people and their work are strongly opposed and sore reproach∣ed, they are vindicated and their hands strengthen∣ed Chap. 2, 4. When the City is built it is not man∣ned, therefore inhabitants and defendants are ap∣pointed Chap. 11. The People suffer sore by mor∣gage, the great sin of the oppressors belonging to the former head, and calamity of the oppressed per∣taining to this part; that is redressed Chap: 5. Open

and secret enemies correspond and plot against the work and the Ruler, these are discovered and dis∣appointed Chap. 6. They are in great reproach and distress; God is sought and means are used Chap. 4 and 6. They are poor; husbandry and traffick is practised, only the Sabbaths work and markets are discharged; Oppression is born down, and the People relieved of publick burdens; Ne∣hemtah the Governour and his brethren neither ex∣acted the bread of the Governour, nor bought Land, nor refused to work as others: O for such Rulers to a nation scattered and peeled, a nation ••me••ted out and troden down, whose land is spoiled! Isay 18, 2. Our Rulers, if they had a mind, have a fair occasion for I bs Gloriation Chap. 29. 13.

The blessing of him that was ready to perish came upon me &c.

In this time are great decayes, de∣solations, abuses, and unsufferable corruptions; let it not be thought an Error proceeding from the Ruler. And here People would be warned to en∣encourage and comply with Reforming Rulers, not, as they were in Hezekiahs and Josiahs times, inveterate, incureable and obstinate in their cor∣ruptions, lest they hear that, Hos. 10, 3, 4.

A King can do them no good, because they feared not the Lord, and spake words swearing falsly in making a Covenant.

But this pertaineth to the Ruler,

That whatsoever is commanded by the God of Heaven, be diligently done for the house of the God of Heaven, lest there be wrath against the realm of the King and his Sons

Ezra. 7-23. And

that Judgment run like a river, and righ∣teousness

like a mighty stream:

That he take his pattern from the type, and Antitype, who also is the Archetype Ruler Psal. 72. So shall there be abund∣ance of peace; and also in Judah things shall go well.

3. The good Ruler hath a natural, Fatherly and tender care of the People. Thus its said I say 49. 23. Kings shall be nursing Fathers. And in Israel they were wont to mourn for good Rulers with this expression, ab my brother Ier: 2••, 18. Yea he is the breath of our nostrils, Lament. 4, 20. by whom in the publick body

we lead a quiet life and peaceable in all Godliness and honesty

1 Tim. 2. 2. He is pater patriae & parens Reip. Nor can I see what should have moved those dissembling Empe∣rours, who in semblance refused the title of Lord, to make so nice of the endearing name of Father of the Countrey, but simply the conscience that they did as little deserve the name as they designed the thing. But surely, as a Rich man will never want an heir, a good Ruler can never want Children; nor needs he fear Coniahs fate, Write ye this man Childless: for if he have the heart of a Father, he shall have the nameth 〈◊〉〈◊〉 better than sons and daughters. We find not that Nehemiah was marryed, yet his name flourisheth in the records of his eminent ser∣vices, more than if his line had continued uninter∣rupted to this day.

The righteous shall be had in everlasting remembrance.

Four things are pro∣per to the care of a Father: Affection, Instruction, Correction, and Provision: all which are evident in Nehemiah the Governour. Great is his Affection Chap. 1, 3, 4. And how Sadly taketh he on for the

reproach and affliction of his brethren?

he sat down and weept and mourned certain dayes, and fasted and Prayed before the God of Heaven.

He cannot digest their grief Chap: 8. 9, 10. When the People Weept, he said,

Go your way, eat the fat, and drink the sweet, and send portions to them for whom nothing is prepared, for this day is holy, neither be ye sad for the joy of the Lord is your strength.

For Instruction, he causeth the Priests read to them the book of the Law of Moses;

So they read in the book, in the Law of God distinctly, and gave the sense, and caus∣ed them to understand the reading

ibid. 8, ver. Nor is he wanting in correction chap. 5, 7.

I re∣buked the Nobles and the Rulers;

and chap. 13, 25.

I contended with them, and cursed them, and smot certain of them, and pluckt off their hair:

and in the 11, v. ibid.

I contended with the Ru∣lers;

and in the 17. v, again,

I contended with the Nobles of Judah; and 21, v. then I testified against them, and saied unto them, why lodge ye about the wall? If ye do so again I will lay hands on you.

And in the matter of Provision, he was of the mind of the Apostle,

That Chil∣dren ought not to lay up for their Parents, but the Parents for the Children; he will not be chargeable to the People, nor take the bread of the Governour, nor buy Land; but keeps a large Table for a hundred and fifty of the Jews and Rulers, beside strangers.

And that no man may think this was a frolick, or an ambitious, sin∣gular, popular humour, v, 15. he asserteth ex∣presly,

that this he did, because of the fear of God; and resolveth it into this reason; that he would not be chargeable to the People:

And thus I take the account of the matter, That to be chargeable to a poor exhausted People consisteth not with the fear of God, nor with the fatherly heart of a good Ruler. In fine, the Ruler should remember, that Subjection first founded in a Son is ultimatly refounded in the Commandment, Ho∣nour thy Father.

4 The good Ruler is a person well informed and throughly acquainted with the condition of his People. Such was Nehemiah. And first, Some∣things fall under his own eye and observation: such as the prophanation of the Sabbath, and the marriages with strangers, in this same Chap. I saw (sayes he) &c. A Ruler can be nought the less a Judge that he is a Witness. Matth. 26. 65. What further need have we of Witnesses? behold now ye have heard, was proof sufficient, if the endite∣ment had been relevant. It were good in the first place, that Rulers would suppress the enormities whereof themselves are Witnesses. Histories tell us of many famous Persons, who would go through their dominions incognito or in diguise, to get in∣formation. Our James the fifth is known to have been much of this humour; and a pitty it is, that his methods and prattiques of information were not committed to more clear and faithful records than dark and slippery tradition. Chap; 2, 12. Ne∣hemiah goeth out by night to view thè wall. The ancient Hieroglyphicks, which painted Rulers

blind, may here come under correction; for he that hath not eyes and ears of his own can neither see nor hear with another mans, as is commonly said to be the case of Rulers. Other things the Tirshatha understands by information of others: And here the good Ruler will seek information Chap. 1. 2. ver. And this proceeds from his foresaid affection; or otherways he rejects not informati∣on, and that either by complaint, as in the case of the morgage 5 chap. Or simple historical relation, as the condition of Ierusalem and the people Chap. 1, 2, 3. and the fault of Eltashib in giving Tobiah a chamber in the house of the Lord chap, 13. 7. And the withholding of the Priests portion ver. 10. It is the part of all good Subjects, in their several Stations, to give, and the part of the good Ruler to seek and take information of evils and disorders in the Peoples condition or manners. Princes should have long ears. Pharoahs Princes said, knowest thou not that Egyptis destroyed? If he knew not, they could tell him it. But sometimes know not is one with care not, and then comes the question of the disciples,

master carest thou not that we perish?

and Prov. 24. 12. would be remembred:

if thou sayest, behold, we knew it not: doth not he that pondereth the heart consider it? and he that keepeth thy Soul, doth not he know it? and shall not he render to every man according to his works?

Foreign intelligence is necessary of the counsels and motions of enemies: and Nehemiah is not wanting in that either; yet take it apart from homeward information and acquaintance with

our own condition, it is but foris sapere, and none of the greatest wisdom: for what is the difference betwixt a man out of his wits, and him whose wits are without him? What can a Judge say to a cause, or a Physician to a disease without infor∣mation? And what can a Ruler do for a People, unless he be throughly acquainted with their con∣dition?

5. The good Ruler is a homely, condescending, conversible, and accessible person. This necessarly maketh way for the former in practise, and follow∣eth from it in reason. Chap. 1. 2. Hanani and and the men of Judah got access to and audience of Nehemtah. chap. 4, 22. he talketh with the People; yea he hears the complaints of the People and their wives that were oppressed chap. 5. 1. to 6. And chap. 75. God puts it in his heart to gather the Noble and the Rulers, and the People. chap. 4, 14. and 8, 9. he encourageth and comforteth the People, and say∣eth to them &c. chap. 13, 7, When he came to Jeru∣salem he understood what there was done: and how but by converse? els might he as well have understood elswhere. Yea v. 15, he condescends to be a personal reprover of those of the people whom he saw profaneing the Sabbath; and likwise of the merchants v 21. and of these v. 25. who had trans∣gressed by strange marriages. Nor is all this po∣pularity, but real duty, which obligeth Rulers by many commands in Scripture, to hearken the com∣paint and hearthe cause of the poor and needy. Hence Isayes complaint 59, 14.

that Judgement is turn∣ed away backward, and justice standeth afar off;

that truth is fallen in the street, and equity can∣not enter;

it can have no access to, nor hearing of the Ruler. An unaccessible Ruler is a Luminary ecclipsed: The intercepting of the soveraign's beams from shedding their benigne influence up∣on the Subjects and precluding the Subject from access to receive them, are by so far more fatal than the most dismal ecclipses; these but conjecturally and contingently portend, these necessarly and effectu∣ally produce and unavoidably infer the fall of a Ru∣ler; and really undo the Prince whatever they pre∣tend for the person, and leave him, like a defeated Trojan with his royal blood to shift for a Kingdom, beside the wrong done to the People. If any should invert the decree Dan. 6, 7. and establish it with this alteration, that any man may freely ask pe∣titions of any God or man, save of the King, it would be large as unpolitick as the other is ungodly. In such case Esthers resolution must carry it:

Behold I goe in to the King, which is not according to Law, and if I perish I perish.

A recluse Prince is so absurd and inconsistent, that Charles the fifth disponed his Crowns before he took himself to the Cloister: Nor should ought but despair make a Monk of a Ruler. I understand not the mystery of Gyges, how a man can see unseen; nor what but a miserable vanity can move some great Princes of the East to shut themselves up in Canopyes; but all the World knows what all the World thinks of Achilles with his distaff, and Sardanapalus in his Gynaeceum and Tiberius in his retreat at Caprea.

But he that ruleth over men must be Just, rul∣ing

in the fear of God; and is as the light of th•• morning when the Sun riset••, even a morning without clouds, as the tender grass springing out of the earth by clear shineing after rain.

2 Sam. 23 4. His countenance and influence must reach, to visit and refresh the lowest of his People. That homely and accessible Prince Iames the fifth, called The Carl's King of Scotland, really was, and was reputed the bravest Prince in his time.

6. If he be a Nehemiah, a Commissioner deput∣ed by a soveraign Ruler, he must be, as diligent to get, so faithful to give true and full information of the Peoples condition to his Master, and effectu∣ally to interpose for his help, and to enlarge the indulgence of his Royal Concessions to the outmost Thus Nehemiah told the King all that was told him of Ierusalem and his People chap. 2, 3. and that in sadness: and sought a commission for help and reparation v, 5. and foreward; which he shewed to the Governours beyond the river v, 9. And executed to the full extent throughout the whole Book. In the 4 and 6 v. of the 2 chap. His re∣quest and the Kings grant was only that he might build Ierusalem: and we see in the progress of the work, and sequele of the History, how amply he prosecutes that Commission to the largest extent of its virtual comprehension: for he not only builds but beautifyes, not only beautifyes, but fortifyes not only repaires but reformes Ierusalem, and ye•• exceedeth not his commission: for when all this is done Ierusalem is but Ierusalem, beautiful for situa∣tion: a city that is compact together; whether the

tribes go up, the tribes of the Lord unto the testimony of Israel, to give thanks unto the name of the Lord: for there are set throns of Iudgement, the throns of the house of David Psal 48, 2. and 122, 3, 4, 5. And David by a figure understood no less in his serious us petiti∣on Psal; 51, 18. Do good in thy good Pleasure unto Zion: build thou the walls of Jerusalem; where one part helpeth to clear another; to build her walls is figurativly, to do her good properly; and to do her good in propriety, is in the figure to build her walls; and Psal. 122, 7 He calleth it more expresly peace and prosperity. The Ruler that is thus minded may resolve with Nehemiah, to meet with scorn, calumny, opposition, and, which is ordinary, malicious challenges of sedition, and accusations of rebellion; but affection to the work, adherence to his Commission, the gallantry of his Person, Prayer to and confidence in the God of Heaven bear him out against and over all these: chap. 2. 20.

I said unto them, The God of heaven he will prosper us, therefore we his ser∣vants will rise and build; chap. 6, 9. Now there∣fore O God strengthen my hands; and 11, v. I said, should such a man as I flee? and who is there that being as I am would go into the tem∣ple to save his life?

I will not go in. How chief∣ly necessary is this good part in a deputed Ruler, where the nation to their great loss wants the de∣sireable influence of their Gracious Princes pre∣sence?

7. The good Ruler is Governed by Justice and the Law of God, in the whole exercise of his Go∣vernment

2 Sam. 23, 3. He must be just. Before there were Kings in Israel, it was appointed Deut. 17, 18, 19. That the King should have a copy of the law which he should read, and keep, and do, even all the words and statutes. This was Davids study Psal 119 throughout. This was the care of the good reforming Kings of Judah, chiefly Hezekiah and Josiah; this was the practise of Ezra the scribe, and Nehemiah the Tirshatha. According to the law he hates and refraines from oppression himself, and restraines it in others: According to the law he or∣ders the Genealogies of the Priests, and appoints their offices and portions: According to the Law he restores the ordinary and extraordinary publick worship, and Solemn Feasts. According to the Law he reformes the abuse of marriage with stran∣gers. According to the Law, and practise of good Rulers in former times, he subscrives a Co∣venant for Reformation. According to the Law he sanctifies the Temple, and cleanses it from the a∣bomination of heathen usurpation, and profanati∣tion of strangers. According to the Law, he di∣chargeth the profanation, and enjoyneth strictly the sanctification of the Sabbath. This is that which maketh the difference betwixt a good Ruler and a Tyrant. But every measure is not the standard; and humane Laws have too much of the man to be perfect, and not so much of the Pope as to be in∣infallible. Other Laws are but Ruled Rules; but the Law of God is the Ruling pattern Psal. 19, 7. The Law of the Lord is perfect, and his testimony is sure. In a time of Restitution, even Laws may

suffer a Reformation: That which hath been may 〈◊〉〈◊〉; and a Rescissory Act is not impossible. But ••••axerxes his decree must stand immovable Ezra 23.

Whatsoever is commanded by the God of Heaven, let it be diligently done for the house of the God Heaven:

With this inumation, lest there be wrath. Moses was faithful in all the house of God, as a servant, but Jesus Christ as a son; and the Isles shall wait for his Laws by 42. 4.

A voice came from Heaven saying, This is my beloved Son, hear ye him.

Be wise ••••e Kings, be instructed ye judges of the earth: kiss the Son. Ps. 2, 12. The Ruler ought to be a ••ing Law, and to remember the noble saying of ••sar to the Roman Senate, In mexima fortuna min••∣•••• licentia est; which is true, as he there reckon∣••••, in as far as the faults of Rulers being more no∣••ur, are otherwayes also aggravated above the ansgressions of others. But herewith consider the Law being the mind of the Ruler; a lawless ruler, as a self-contradicter, maketh himself a trans∣gressor: If the Law be evil, why did he make it? it be good, then why should he break it?

8. The good Ruler is a wise person. It is wis∣dom that saith Prov. 8. 15, 16. By me Kings reign ••••d Princes decree Iustice: by me Princes Rule, and ••iobles, even all the Judges of the earth. You have ••eard of the wisdom of Solomon: and David his father was as an Angel of God discerning Good and Evil: and who wiser than Daniel? Happy Common-wealth where either wise men reign, or Kings study wisdom. Six Things in morality and Divi∣nity,

in Reason and Scripture contribut to wisdom Knowledge, Understanding, Invention, Counce•••• Iudgment, and Prudence: which, howbeit because of their affinity and mutual concurrence, they b•• often used promiscuously; yet, having natural their distinct proprieties, I shall indeavour, as I ca•• to marshall them in their due order, especially a required in the Ruler. 1. Knowledge taketh •••• things simply and historically as they are or appear and hath its treasure chiefly in the Memory: it purchased and preserved either by observation a•••• experience, for

a wise mans eyes are in his hea•• or by reading; Ahasuerus caused read the Chron∣cles; and Daniel understood by Books.

The Boo•• and play are the two things that take up Children if the Latter be not below the Ruler, surely be not above the former: he who will not be as a C•••• at Book, may happily prove such indeed in co••••∣ses••; and he who will not be serious in L•••• may readily Ludere in re seri••. We know what 〈◊〉〈◊〉 count Alexarder had, and what use he made the works of Homer, I suppose most of the Hist••∣ry then extant. And in all ages and places wh•••• Letters were received, what a price have Prince put upon learned men and Libraryes? How g•••• Historians were the bravest Emperours? Or knowledge is got by tradition and information others; before books were used, or where t•• were not known, We have heard with our ears, •••• our fathers have told us was the History practise I suppose History was not much known to Nation in the dayes of Galdus, yet we find h••

••••scourse to his People of the Noble acts of their ••ncestors, as exactly as if he had been reading a ••cture of History. 2. Understanding lodged high∣•••• in the upper room of the speculative judge∣ment, and reaching deeper, discovereth things in ••••eir original, and taketh them up in their causes, ••••d how they are. Simple knowledge without understanding is like those of whom we read in Matth. 13. 13.

That seeing they see not, and hearing they hear not, neither do they understand.

••he saith well. It is a good Memory that remem∣bers a thing and the reason thereof: I add, it is a ••od knowledge that knoweth a thing and the ••••uses thereof; felix qui potuit &c, Are there in a ••••d abuses and corruptions? are their decays and assolations? here is the wisdom of the Ruler, se∣riously to consider

for what the land perisheth, and is burnt up as a wilderness

Jer 9, 2. And ••he be as willing as concerned to know, the next ••••rse will resolve him;

because they have forsaken my Law, which I set before them, and have not obeyed my voice, neither walked therein, but have walked after the imagination of their own heart &c.

The Philistins when they were afflicted, ••on inquiry found, that it was not a chance, but •••• hand of God that afflicted them, for his Ark ••hich they held captive 1 Sam. 6 And Pharaoh to •••• cost was taught understanding, because be would ••••t let the People goe to serve the Lord. Genes: ••. 3 and 18 Abimilec King of Gera•• was taught to understand the cause of the barrenness of his house, •••• that he had taken a mans wife. The same is shew∣ed

by Hosea chap, 4. 10. They shall commit Whord•• and shall not increase. In a word, whatsoever plag•••• whatsoever sore is upon a People, it springs from S•• the formal cause of corruptions, and meritorious afflictiones and desolations. The Crown is fallen fro•• our head; wo unto us for we have sinned. 3. Invention, great affinity with understanding; this resolving ••••••∣ects into their causes, and that producing effects fro•• their causes, like a Latine Version of a Hebrew line sentence, rendering foreward what was read bac••∣ward. This is seeded by observation, and conceive by Imagination: It's issues, if weaker and tender •••• called fancys; if masculine and stronger, Engines a••∣witty inventions. The Ruler must be an invent•• of fit means to reform the abuses, remove the mi∣sery, further and settle the good and wellfare his People: Such as Nehemiah chap. 7. 5. acknow∣ledgeth that God put into his heart for peopling a•••• manning of Ierusalem: and such as his appointing the Priests and Levits in their offices for the servi•••• of God, and instruction of the People: 〈◊〉〈◊〉 causing shut the gates ordinarly with the Sun-•••• for defence of the City, and sooner before t•••• Sabbath, for its sanctification: and that of not eat∣ing the bread of the Governour, for the ease 〈◊〉〈◊〉 the People: his causing restore their Lands mo•••• gaged by oppression: his making a Covenant and entring the People into a curse with their ow•• consent, for advancing reformation. O the that Wisdom, be which King Reign, would teac•• them the knowledge of such witty inventtons! Counsel is an assembly of the witts for advice, an••

for the exercise and tryal of inventions, that it may be known what is good, or what is better, and ••hat Israel ought to do. chap: 5, 7. I consulted with my self (saith Nehemiah) and I rebuked the nobles and the Rulers: and I set a great Assembly against them; •• appointed a high Commission for bearing down of oppression: and that was amongst the rest of his Noble Inventions. 5. Judgment is the Chair-man and Umpire of Counsel, determining, approving, and referring sentences, as bad or good, good or bet∣ter: and resting in one thing, as a close of the mat∣ter; Absalom sayeth, give counsel among you; they ••y, the counsel of Ahithophel is good, but the counsel of ••lusha•• the Archite is better: For the great Counsel∣•• had appointed the one to defeat the other: ••ounsel is good but determination is necessar: els ••e who hath much, is no better than he who hath nothing to say in a matter: and wavering in coun∣sel proves but Weakness of Judgment. Consultati∣on should end in Resolution, and Resolution in Ex∣••cution (as we see in Nehemiah) for that whereof ••e are speaking is the practical judgment. 6. ••rudence that wise and Religious Matron, who with the gravity of her countenance putteth to ••ame and silence the folly of Atheism, and insolen∣•• of impiety, in her whole carriage keepeth such measure and decency as courteth into her devo∣••••on all that is worshipped: Nullum numun ab••st si Prudentia; and guideth her affaires with such ••gh discretion, that by Scripture and Reason, Di∣••••nes and Philosophers she is deservedly preferred the Government of Manners, and intrusted with

the ballance and standard of vertues, which in all things keep that measure quam vir prudens determi∣naver••••. She relieveth man of the great misery that lyet•• upon him, teaching him to know both time and purpose: for to every ••oing there is a season, and a time to every purpose under Heaven. She so fitteth resolutions to the exigent of occasions, as maketh them both safe and seasonable, decent and effectu∣al She foreseeth the evil and avoideth it, and taketh the good in its season: she saveth a ma•• the expence of Apologies, and shame of non putaram And thus Nehemiah was wise to know the Counsel of his enemies, and conceal his own purposes t•• the opportunity. And this is the Rulers prudence neither to let the evil approach him, nor the good escape him; nor ought he to say to the People come again another time, when it is in the power his hand to do them good, lest hind-bald occasion si•• him, and his power perish with the opportunity 1 Chron. 12. 32. The Children of Isachar we men that had understanding of the times, to know w•• Israel ought to do. Tempu•• nosce was the saying Pittacus of Mitylenae, reckoned the first of t•••• Greek sager. To day if ye will hear his voice, is 〈◊〉〈◊〉 saying of the only wise God: and, O that to haast known, even thou in this t•••••• day! Was the w•• and Lamentation of the consubstantial Wisdom God. Be wise now therefore O ve kings: be infirm∣ed ye Judges of the earth Psal. 2, 10.

9. The good Ruler is a person of courage a•• valour, a gallant Person. In this Nehemiah was 〈◊〉〈◊〉. This is the main and only thing so much

culcat by Moses upon Joshuah his successor, Jos. 1. 7. Only be thou strong and very couragious. This joyn∣ed with the former maketh Consilio & animis a noble device for a Ruler: and he who is born with those induements hath a horoscope more pro∣gnosticative of advancement, than he who is born under the most Regnant Planets. The Gallantry of the Ruler is evidenced in a resolute and inflexible observance of all God Holy Commandments, maugre all opposition of his own lust and corrupti∣on: He that is slow to anger is better than the mighty, and he that ruleth his spirit than he that taketh a City; Or of the example and insinuations of others, or the scorn, and threats, and plots of enemies, or the eminent degree of transgressors. If morality and righteousness be the true measure of Gallantry, surely the World hath many bastard ridiculous Gallants, who dare do any thing but what is right and Godly. But the courage of Nehemiah appear∣eth particularly. 1. In his address to the King in behalf of his City that was desolate, and his People that were in reproach and affliction. It is no less unpardonable a reflection upon the Justice and Royal goodness of a King, to be diffident in requesting of him what is just, than to dare to ask unjustly. Nehemiah when he is bid ask, all his asking is for Jerusalem chap. 2. 6, 7. 2. In that he can sustain the greif, disple sure, and scorn of malicious heathen enemies for the work of Re∣formation Ibid. 10, v. 3. In that he dare atcheive so desperat like a work as was the repairing of Je∣rusalems so vast desolations. v. 17. 4. In his un∣conquered

faith and confidence of Gods assistance, 20. v. he was strong in the Lord, and in the power of his might. 5. In the atcheivment of a double employment, building and fighting. Chap. 4, 17. A coward may build a City in peace, and a slugard may defend himself in a strong City; but a Wor∣thy only can build with one hand and fight with the other. 6. In his rebuking the Nobles and the Rulers for their oppression, chap 5. 7. An act of native gallantry, and an example for all that deserve to be in eminency; the matter of Holy Iobs Gloriation chap. 31. 34. Did I fear a great multitude, or did the contempt of families terrify me, that I kept silence? 7. In his rare generosity refusing, be∣cause of the fear of God, to eat the bread of the Governour, or to bow to the example of those that had been before him, who had been chargeable to the People. The good Ruler dare be singular in vertue, and accounts it his honour, not to take evil, but to give good example. What an unexcusable incongruity is it for a man who should be examplary to others in good, to submit to evil example? And it is the voice of Roman gallantry, discant al•• potius nostro exemplo recte facere, quam nos illorum peccare. 8. In his inexorable resistance, even to the fifth time, of his enemies treacherous pretences for accom∣modation, with a design to do him mischief: 6. chap. wherein is no less manifest his singular wisdom.

10. The good Ruler is a vigilant, active, and diligent person. We find Nehemiah in continual motion, acting himself, and exciting others in

their respective orders, like a great Superior Orb winding the Inferior in their subordinate courses. For it is the inseparable, undenyable right of Su∣premacy, to take inspection of all, and put every one to his proper duty. And as the Superior Orb moves not symmetrically in the place of the Infe∣rior, but moves in its place concentrically: Just so is the case of the Ruler. The slothful and soft Ruler is one upon the matter; and if there be any odds, a waking living Dog is better than a sleep∣ing dead Lyon. It was Nehemiah's Honour, that neither the People, nor his own servants, nor the Princes and Rulers could be evil without a wit∣ness, as they were not good without an example. Whence.

11. The good Ruler is a person of an examplary conversation: alios quod monet ipse facit: he practis∣eth the same, that he commandeth: by a leading example he goeth out and in before the People: he walketh with a perfect heart within his house. The World is Ruled by example. A good life is as necessar as good Laws in a Ruler; and an evil example more hurtfull than evil Laws: for that a pernicious Law may quickly be repealed; but bad example is not easily reformed. Laws govern∣ed by righteousness, and a life ordered by Law maketh the perfect Ruler. Thus we see Nehemiah examplary in Religion, in refraining and restrain∣ing oppression, in wisdom, courage, vigilancy, and all the forementioned vertues: and this he hath left as a pattern to Rulers.

12. The good Ruler is a constant person, perse∣vering

and abounding in well doing: he is fled fast, unmoveable, abounding alwayés in the work of the Lord knowing that his labour is not in vain in the Lord. Thus we see Nehemiah beginning with good designs and intentions, going on with gallant interprises and good actions, and ending conformably with a good conscience, and Glorious expectation in the last act of his appearance: Remember me O my God for good. He remembreth that better is the end of a thing than the beginning thereof; and that he who indureth to the end shall be saved; and that he is crowned who striveth lawfully, and therefore so runneth that he may obtain. He knoweth Ezek. 18. 24. When the righteous turneth away from his righteousness, and committeth unquity, and doeth according to all the abominations that the wicked man doeth, he shall not live: all his righteousness that he hath done shall not be mentioned, in his trespass that he hath trespassed, and in his sin, that he hath sinned, in them shall he die. He knows the quinquenmum Neroms, and the mis∣giving pretences and appearances of Tiberius and others: and he is better acquaint with Scripture than to be ignorant of the Apostacy, ingratitude, and fate of Joash 2 Chron. 24. Whereby is manifest that this observation is large as useful as true concern∣ing the Ruler. But the path of the Iust is as the shining light which groweth brighter and brighter unto the noon-ti••e of the day. And such a one is the good Ruler.

Now from this illustrat Character shine forth in so many bright beams 1. The Original, 2, Dignity, 3, Duty, 4. Necessity, 5. Usefulness, and 6. ••a∣rity

of the good Ruler. All which (so rich a piece is Scripture) may be easily deduced from one sen∣tence of Psal 82 6. I have said, ye are Gods, and all of you are Children of the most high. And be∣cause I know that both is evil manners, to come ••athly into, and go hastily from the presence of a Ruler: I shall for a salutation shut up my view with this seasonable exhortation: That in this Atheistical age, the Ruler would do his Author the Honour, himself the pleasure, and a discontented, unbeliev∣ing World the favour, to shew forth so much of God in his person and administrations, that those who will not believe may see, and those who will not see may feel, That there is a God, that God judg∣eth in the earth, and that by his vicegerent; that he be unquestionably good himself, an incourager of those that do well, and a terror of evil doers: that by the shaddow of Divinity in the Ruler, the World (if possible) may be convinced of the body and substance; and by the sight of the beautiful por∣trait may be enamoured of the original. And you O Christian People consider, Christ is not di∣vided, nor contrary to himself. He is by nature and eternal Generation Lord of the World, and God of policy and order, as well as of the Church by pact and dispensation; and it is more than probable that Rulers hold not Christ as Mediator. Christianity received into the policy is not so unto∣ward or unpleasant a Guest as to disturb its own quarter: and Religion but getteth the medlers blow when it sendeth a sword or occasioneth divi∣sion: for of it's own nature it is a harmless peace-pur∣suer;

and they were sworn enemies and slanderers of our Saviour who said he was an enemie to Casar; for he taught his followers to give unto Casar the things that are Casars, and unto God the things that are Gods. Learn then of him to pay what we owe un∣to the Ruler. How much are we indebted to so rare and excellent a creature as is the good Ruler? We owe the Ruler 1. Honour in heart and be∣haviour. 2, Subjection, in lawful obedience or in humble submission. 3. Information and assist∣ance in our respective stations. 4. Tribute, and the bread of the Governour, 5. And with all our owing we owe Prayer 1 Tim. 2. 2. 1. Sam. 24. 13. As saith the Proverb of the ancients, wickedness pro∣ceedeth from the wicked: But God forbid that the hand of any that fear God should be upon the Lords anointed A tender conscience so far exercised to Godliness as to flee from all appearance of evil, cannot digest the least approach to, or appearance of wrong to the Ruler: Say I this as a man, or sayeth not the Scripture the same also? ibid. 5, v. Davias heart smot him, because he had cut off Sauls skirt.

The 5th view of this useful piece presents to us the Exit and retreat of the Ruler. Rulers, like men upon a Stage, walk much in a disguise, or like Mer∣cury, and Aeneas, in a cloud; but here we have the Ruler going off with open face, and with an eye to God, to himself, and to his reward. Re∣member me O my God for good. His eye is upon God. 1. As a Witness: for remembrance is of things known, and Gods knowledge is by sight and

Intuition. He that can say with David Psal. 119 168. All my wayes are before thee, may save the travel and shun the woe of those

that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us? and who knoweth it?

Isay 29. 15.

And their turning of things upside down is as the potters clay: they attempt more than they are able, and presume where they have no power.

A proud Ruler may say to the Lords Messengers, who made thee of the Kings Counsel? But they would remem∣ber, that Elisha the Prophet could tell the King of Israel the words which the Syrian King spoke in his bed-chamber: and who told him but God that heard them? Let Rulers learn in their time to put God upon their counsels, and make him a witness of their practises; left when they must goe off, they find with Jacob, that God was there, though they knew it not, nor called him to the Council. 2. As a Friend: O my God. Happy he, Ruler or other, who can say with his Saviour, I go to my Father and my God. He may, in the Apostles words, pro∣claim a bold defiance to all adversity: If God be with us who shall be against us? He may meditat ter∣rour with the greatest security Isay 33, 18. Though the World should be shaken and suffer sack, he may say with the Philosopher, but upon better reason, that he is sure to be no loser: yea though Hell were poured upon him, and heaven should seem to have forsaken him, My God, My God even then shall support him, Every one seeks the Rulers favour; and the Ruler would study to have a friend of his

Superior. They who court alliance and interest, would be perswaded that this is the highest. Be∣war of that friend that makes God an enemy, and of that gain where God is losed. Luther pro∣nounces him a Divine, who can well distinguish the Law and Gospel: and he is no less a Christi∣an, Ruler or other, who can reconcile them in, my God. Wouldst thou either get or know an in∣terest in God, take the short and sure method of the Psalmist, who also himself was a great Ruler, in that golden Ps. 16, 2. O my soul thou hast said un∣to the Lord, thou art my Lord. 3. As a rewarder: for his, remember, being a figure that putteth the antecedent for the consequent, in proper speaking is, reward me. And shall not he render to every man according to his works? Prov. 24, 12. Ps. 62, 12 And verily there is a reward for the righteous. Fear not Abraham, I am thy shield and thy exceeding great reward. I fear the bad reward of some, hath tempted others to do well to themselves in their own time; but with greater reason I fear that those who are thus tempt∣ed, have but a faint respect to the recompense of reward. But God who is not unfaithful, to for∣get the service and labour of any, will sure be mindful of a good Ruler. If Iehosaphat be reprov∣ed, his faults remembred, and wrath threatned; yet his good deeds are not forgotten: Nevertheless there are good things found in thee 2 Chron. 19. 2. 3. Most frequently throught the Scripture the saints petition for reward is presented in the Word, Re∣member, whereby they referr particulars to him

who is able to do abundantly above all that they

are able either to ask or think.

David sayeth, remember me; Ieremiah sayeth, remember me; He∣zekiah and Nehemiah say, remember me; and Au∣gustine sweetly rendereth Psal. 8. 4. ver. Domine quid est homo nisi quia memor es ejus? Lord, what is man but that thou art mindful of him? And happy he whose name is written in that Book of Remembrance that is before the Lord Mal. 3. 16. And when each man comes to be rewarded, malicious op∣posers of reformation, and profane corrupters of Religion and the Covenant of the priesthood may readily come to be remembred Chap 6, 14 and 13. 29. 2. In his retreat he goes off with an eye to himself; Remember me &c. The Ruler who would make a honourable retreat, and come fair off, would look to 5 Things chiefly that con∣cern himself. 1. His conscience. Can he say with Nehemiah? chap. 5. 19.

Remember me O my God for good according to all that I have done for this People:

and chap. 13. 14.

Remember me O my God concerning this and wipe not out my good deeds and I have done for the house of my God and for the offices thereof

Or with Hezekiah 2 King 20. 3.

I beseech thee O Lord remember now, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight?

Or with Samuel 1 Sam. 12 3.

I have walked before you from my Child-hood to this day: behold here I am, witness against me before the Lord, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I de∣frauded?

whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it you.

Or if in any thing, as a man, he hath erred, for that he must say to God with Nehemiah chap. 13, 22.

Remember me O my God and spare me accord∣ing to the greatness of thy mercy.

A good con∣science is a strong comforter: but Gods sweet and tender mercies are the sinners last refuge and sure salvation: and it is Bellarmines own Conclusion. Tutius tamen est adherere Christs Justitiae. And if so, why should unhappy men so voluminously dispute against their own mercy? Psal. 119. 77.

Let thy tender mercys come unto me that I may live,

was the suit of the man according to Gods heart, the pat∣tern of Rulers. And truely this Generation would be advised to amend their manners before they change their Religion, lest under the gilded large net of Popery, by the Doctrine of merits, they be involved and held in the inextricable grin of de∣speration: Or if indulgence and pardon in end must do it, what ails them at Gods, which is in∣finitly better than the Popes, and incompareably surer, beside that it is manifestly cheaper? But for the Conscience of a Ruler, who can say with Titus that darling of mankind? Non extare ullum suum factum Paeniteneum, excepto duntaxat uno. 2. His soul: The Soul and Conscience are of such affinity that he who destroyes the one cannot save the other:

And what doth it profit a man though he should gain the whole World, and lose his own Soul? Or what is the hope of the Hypocrite, though he

hath gained,when God taketh away his soul?

The soul is the man, and he hath got his prize who gets that for a Prey.

The end of our faith is the salvation of our souls

Psal. 119. 175.

Let my soul live, and it shall praise thee,

was the rare and suit of that excellent Ruler. And what a pitty is it to see a Ruler upon a retreat from the World, and from the Body, going off with such a amentable Dirgie, as did Adrian the Emperour, in Aelius Spartianus.

Animula vagula, blandula, Hospes comesque eorporis, Quananc abibis in loca? Pallidula, rigida, nudula: Nee ut soles dabis ••ocos.

Or with such a hideous rage as Tiberius in Sue∣••onius, like one speaking out of Hell: Du me Deaeque ejus perdant quam quotidie perire sentio. 3. His fame and memory, a matter that highly concerneth the Ruler, as in the last view shall be showen more fully. •• His posterity natural or politick. 5. His Works, both which are expressed together in that Prayer of Moses the man of God Psal: 90. 16, 17.

Let thy work appear unto thy servants, and thy Glo∣ry unto their Children: and let the beauty of the Lord our God be upon us: and establish thou the work of our hands upon us; yea the work of our hands establish thou it.

The good Ruler not like the

Ostrich, which God hath depriv∣ed of wisdom, neither hath he imparted to her

understanding; that is hardned against her young ones as though they were not hers; her labour is in vain without fear

Iob 39. 16, 17. This re∣gard to the work of God, and to the good of po∣sterity, made Moses record his Song Deut. 31, and 32. and moved him to bless the People chap. 33. This moved Ioshua to make a Covenant chap. 24 25. This begot in David such a desire to build house unto the Lord. This made Hezekiah weep bitterly, that the begun Reformation was like to cease by his death. This incited Paul that great Church. Ruler so zealously to warn and guard th•• believers against what should happen after his de∣parture. This made Moses and David before the death so carefully give charge to their successor concerning their duty. This moveth all men natu∣rally at their death to leave their Counsel and Ble∣sing to their posterity. And finally, this induceth good Rulers in their time to establish good Ordi∣nances by which being dead they may speak to po∣sterity. 3. Like Moses, he makes his retreat with a respect to the recompence of reward, Re∣member me, O my God, for good, And that bo•• proposed in the promise 2 Sam. 23. 5.

He hath made with mean everlasting Covenant ordered in all things and sure; for this is all my Salvati∣on, and all my desire; Or pledged in the testi∣mony of a good Conscience

2 King 20. 3.

Re∣member O Lord how I have walked before the•• in truth and with a perfect heart, and have done that which is right in thy sight.

He who can say with Iob

My witness is in Heaven, and my re∣cord

on high, may justly say with Isaiah, my work is with the Lord, and my reward with my God. For surely there is an end, and the ex∣pectation of the righteous shall not be cutt off.

Now by these last words of the Tirshatha, the Ru∣ler would be warned, in time to think of his re∣treat, how he may make it good with honour. For whether slow footed Time, which changeth not his pace for fair weather or foul, for Summer or Winter, advance at the ordinary rate of Journey; or whether death take post, or changes take wing, and calamity come suddenly; or whether all these hold the ordinary road with a warning, or take the by-way with a suprisal, It is time for the Ru∣ler to think of his removal. It is gravely observ∣ed by Pedro Mexia, that there is no death incident to men which hath not happened to Emperours: Discontent and Grief is so ordinar to their rank, that almost it seems to be proper: and how few of them escape a misfortune, even Children are taught from Iuvenal.

Ad generum Cereris sine caede & sanguine pauci Descendunt reges, & sicca morte tyranni.

And in this consideration the Prayers made for Rulers and Emperours was a very necessary devoti∣on, sanctifyed by the command of God, and con∣firmed by the examples of his servants in the Scrip∣tures. Yet the Prayers which would not let Pom∣••ey die in prosperity, could not recieve him of final adversity. The Ruler would always e••pect his sum∣monds,

Give an account of thy stewardship, for

thou mayest be no longer steward.

The plays which are but too much in fashion, act things that are past; but the Ruler would erect a scene in his Soul, and present there the things that may and shall be;

That which hath been is the same that is, and that which is, is the same that shall be; and there is nothing new:

The Ruler must have a successor, as he himself succeeded to another. But beyond paticulars Dan. 7 9. I beheld till the thrones were cast down, were a divertisment wor∣thy of the Ruler; who if he would make a safe re∣treat, would beware of these things in particular 1. That he come not short in reality of that which was denyed Moses in the type Deut; 34, 4. The Ca∣naan above,

the Land that is afar off, the rest that remaineth for the People of God. I have caused thee to see it with thine eyes, but thou shall not go over thither.

A sad matter for a ship to perish in the harbour, for a man to go to Hell as it were in sight of Heaven: for a Ruler at once to be robbed of his Soul and his Authority, who can sufficiently bewail his misery? I say this happened Moses in the type; for that he is already possest in Glory is manifest from Heb. 11. and Luke 13, 28. 2. Of Solomons fate, That by their Apostacy and transgression they leave not the World to dispute their salvation; as Papists and Armimans make him an instance of the final Apo∣stacy of Saints; though they fail in probation and fall short of their Enterprise. It were the wisdom of the Ruler by his unquestioanble Goodness to put to silence evil speakers. 3. of the fate of Joash,

who for his Apostacy, ingratitude, and trespass, was taken away in a hurry with terrour and mi∣sery 2. Chron; 24, 23. and foreward. They who are bold to sport with Eternity would bewar that time bear not witness of their folly. 4. Of Da∣vids calamity; That they entail not a Judgment to their house and posterity;

The sword shall not depart from thy house. I the Lord thy God am a jealous God visiting the iniquities of the Fa∣thers upon the Children, to the third and fourth generation.

Manasseh is a witness how much he∣reditary misery may come upon posterity for the sins of Rulers. 5. Of Ieroboams memory; That he bear not the brand of infamy with posterity, who ••ade Israel to sin. And this inviteth me to another view.

The 6th view of these words obviously present∣eth the Memoire of the Ruler: And, being record∣ed as a part of the History, giveth this friendly and pertinent warning to all in Authority, That they would really be such as willingly they would suffer themselves by History to be represented to the World and to posterity: and that with Iob they may say Chap. 31, 35.

O that mine Adversary had written a Book! &c,

Prov. 22, 1.

A good Name is rather to be chosen than great Riches, and loving favour rather than silver and gold:

And the Apostle recommendeth to all,

Whatso∣ever things are honest, whatsoever things are of good report.

Cicero pro Archia excellently saieth: ••rahimur omnes Laudis studio: & optimus quisque maxime gloria ducitur. And Tiberins in Tacitus Lib. 4.

Annal: bringeth this so near, that in a manner he impropriateth it to the Ruler; Ad ea Tiberius Cateris morta thus in eo stare consilia, quid sibi conducer•• putent: Principum diversam esse sortem quibus pracipu•• rerum ad samam dirigenda. So that all men in their measure, good men more, and Rulers who should be the best men, most and chiefly are governed by regard to their fame and Memory. And this is their study: though, if so their fate be, to do well and be ill spoken of, is no less Princely: accord∣ing to the saying vented by Antisthenes, used by Alexander, and imitated by the Emperour Marcu•• Aurelius Antoninus the Philosopher. The Ruler would seriously remember, That the World will not die with him: and that there will be men to speak and write when he shall not be found to an∣swer: That fear and flattery the two abusers 〈◊〉〈◊〉 living Rulers, like enraged Cowards (nam timidissi∣mum quod que est idem crudelissimum) turn the most insolent avengers, and sarcastick insulters over the Dead that bite not. Let the fates of Sejanus that great Minion, of Tiberius his master, of Domitian, and generally all wicked Emperours and Rulers be witnesses with a warning. Tacitus that great state Historian, and the Rulers Author, against whom nothing can be excepted, in the entry of his Histo∣ry tells us, That the acts and affairs of Tiberius, Ca••us, Clandius and Nero, while they flourished were falsly represented by fear; but after they fell, were sett off with fresh hatred. If the voice of a flat∣tering, fearful, interessed discontented, changeable multitude be rejected as partial, or sleighted as

unsufficient, whose mouths not withstanding it were ••••ter they were stopped; yet the Ruler would ••ell consider what he leaves a Tacitus, an imparti∣•••••• Author to say, who writes sine ira & s••udio, quo∣••••m causas procul habet; who can tell him contemtis ••••mae, contemni virtutes. But lastly the Ruler above all ••ould consider. what he deserves at the hands of ••od that cannot lie, who deceiveth not nor is de∣••ived, the faithfull witness, the soveraign Ruler 〈◊〉〈◊〉 fame, unerring giver of names, and just dispen∣•••••• of honours, who hath testified 1 Sam; 2, 30. Them that honour me, I will honour, and they that despise me shall be lightly esteemed: And ••ov. 10. 7.

The memory of the just is blessed, but the memory of the wicked shall rot.

That ••uler hath given a desirable subject for History, and erected a fair and enduring Monument for his memory, who can say with Nehemiah, Remember ••••e O my God for good, according to all that I have one for this People, and for the house of my God: for ••sal. 112, 6. The righteous shall be in everlasting re∣membrance; and ver. 9. his righteousness endureth for ••ver, his horn shall be exalted with honour.

FINIS.