NEHEMIAH, OR, THE EXCELLENT GOVERNOR.  
BEING A Discourse delivered at the Cathedral of the Holy TRINITY, Dublin, Aug. 1669.  
Before the Right Honourable THOMAS Earl of OSSORY Then Lord Deputy of Ireland.  
BY J. P. D. D. and Dean of the said Church.  
OXFORD, Printed by H. Hall Printer to the University, for Ric. Davis. An. Dom. 1670.   

Imprimatur  
P. MEWS Vicecan. OXON. Jan. 2. 1669/ 70.   

TO THE RIGHT HONOURABLE, AND TRULY NOBLE THOMAS Earl of OSSORY, late Lord Deputy of Ireland, and eldest Son to the Illustrious Prince JAMES Duke of ORMOND His Grace etc.  
My Lord,  
THis Sermon which not long since had the honour of Your Lordship's ear, I have now made bold to present more publicly to Your Lordship's eye, being ambitious to let the world see that those great obligations of Duty and Honour which the Author owes Your Lordship and illustrious Family, are a part of my debt also, not only as related to Him, and a Father before Him, eminent by your Favours, but also in the honour of being known to your Lordship and most Noble Family, and also by many Favours particularly obliged to subscribe myself with all gratitude and zeal,  
My Lord, Your Lordship's Most Humble, and Devoted servant B.P.   
NEHEMIAH c. 13. v. 14. Remember me O God concerning this, and wipe not out the good deeds which I have done for the house of my God and the offices thereof. 
IN the midst of Judgement God usually remembers Mercy, and a Nation once chosen by Him, may in its lowest ebb (if there be any hopes of amendment) find a reserve of kindness.  
Though the Israelites (for their Rebellion and impenitency) be overwhelmed by all the miseries of War at home, and oft times carried Captive to a strange land abroad; yet God doth not utterly forget them in their bondage, 
The Jews in their lowest estate are owned by God, who raiseth some of their own Nation still to be in favour with the Conqueror.  he is pleased still to raise up some of their own Nation to be in favour with the Conquerors: whose endeavours do much lighten (though not wholly take off) their Chains.  

Daniel with Nebucadnezar.  Thus whilst that enthralled Nation was groaneing under Nebucadnezar, a wise Daniel is promoted, who by his interest in that great King, in part dries up their tears.  
When in the time of Assuerus the subtlety of Haman brought them near their last gasp, a fatal decree being sent out, for their total massacre, God then advances Mordecai and Hester, whose diligence recalls that hasty sentence, and not only saves the distressed Jews from butchery, but hangs the author of it upon that gibbet which he prepared for another. Thus providence instilled into Cyrus (that great Prince) a very particular kindness unto the whole Nation; 
Cyrus always heed them.  who openly acknowledges, The Lord God of heaven hath charged me to build him an house at jerusalem. 
Esra 1.2.   
Thus as that Captive people were in the time of Artaxerxes weeping by the waters of Babylon, 
Nehemiah with Artaxerxes.  whilst their Harps were hung upon the melancholy willows, and a deluge made in that river by their own tears, God is then pleased to pity their heaviness, and to give them hopes of one song more in Zion, by the promotion of a generous Nehemiah into great favour with that Prince, whose noble temper makes use of his interest for the public advantage of his own Nation.  
For whilst Nehemiah (as we find it recorded) is upon his attendance at Court, 
His public spirit. Chapt. 1.  he receives sad news from jerusalem; the little scattered remnant there was preyed upon by insulting enemies, the wall broken down, and the gates burnt up. This strikes deep into the public spirit of Nehemiah, and drowns him in mourning and tears, and the trouble of his hart became visible in the disorders of his countenance, whilst he attends as a Cupbearer, the King perceives that unusual sadness, and when (upon strict inquiry) he knows the reason of it from himself, 
His Commission to be Governor over Judea chap. 2.  he thinks fit to send him with a Commission as his Lieutenant to govern that people with whom he was best acquainted, and for whom he had so tender a respect, The King only desires him not to stay long away, for he cannot be much without him, he loves his person and stands in need of his advice.  
Nehemiah's Commission is no sooner sealed but he gins his Journey, and being arrived at Jerusalem he vigorously acts in that Sphere he was placed in; and notwithstanding all attempts of Enemies abroad, and the disorders of entangled interests at home, he governs like himself as a prudent unbyased Deputy, and a true Patriot of the real concerns of his Country: and at length having much settled that distracted Land, his Master cannot any longer be without his company, and therefore having finished all that man could perform, he is now upon the close of his Government, and in my Text we find him upon his knees in a modest reflection upon what he had done, and a passionate entreaty for somewhat which he desired in the words I have read unto you, 
His Prayer upon the close of his Government.  Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the House of my God, and for the Offices thereof.  
Thus you may see my Text is the prayer of a chief Governor or Deputy under the great King Artaxerxes, 
Wherein is 1. somewhat mentioned by Nehemiah.  over the Land of judea, wherein we may find these particulars: 1. somewhat particularly mentioned and represented by Nehemiah, 2. the Petitions requested from God.  
1. That which is mentioned is his good Deeds, which he performed in his Government; and these are interweaved with all the actions of his Authority, and may be reduced unto these two heads. 1. Acts of justice, and love to the whole Nation in the settlement of their Civil Rights. 2. His service to the Church, to the house of God, and to the offices thereof: the one bespeaks his Piety to God, the other his justice and Charity to man; the first contains his diligence in Settling their temporal Interests, and the last comprehends his industrious establishment of God's worship and Religion.  

His good deeds to the whole Nation.  As for the first, his Acts of Kindness to the whole Nation, these may be viewed in these following particulars.  

1. In accepting of the Government in a dangerous time.  1. His taking the Government upon him in troublesome, dangerous, & calamitous times; the afflictions of jerusalem were heavy, and the whole Nation lay in Poverty and Contempt, their Purses as well as their Spirits so much exhausted, as that Nehemiah could not expect to better his fortune, or improve himself; he knows the whole Province is in a flame, the gates of the holy City burnt, and the wall of it in the dust; the neighbouring people testify their enmity by their continual Rapine and Incursions, dead bodies (as josephus tells us) strewed the High ways, and the whole Nation tired, very poor and low. Though all things be thus disheartening and sad, yet Nehemiah refuses not to stand in the gap, very generously endeavours the cure of this distemper, and thereby proclaims, that he prefers their common good before his own private ease, which as it was an act of generosity in itself, so it was hugely acceptable to that low distracted people. Thus it is some satisfaction not utterly to be forsaken, and they call for thanks who own our difficulties by participating in them, to pull us out; they deserve our acknowledgements, who venture themselves to save us from sinking. The Senate of Rome met Terentius Varro (though unsuccesful in his fight with Hannibal at Cannae) with much honour, merely quia de Republica non desperâsset, he despaired not of a more happy day: when the Sea smiles, it is not much valour or toil to take up the Helm, but for a man voluntarily to engage in a Storm when he might be set safe at land, to labour at the Helm when his neighbour's Ship springs a leak, to adventure into the mouth of a Canon to save his friend, when only his own courage not any Imposal called him thither, this speaks somewhat generous and handsome. Thus good Nehemiah thinks it worthy of himself to take the Helm when judea was almost shipwrackt, whereby he gives the first check to those Enemies who thought to swallow up all, 
Chap. 2.10.  and who (it seems) were exceedingly trooubled that any should appear to seek the welfare of that perishing Nation.  

2. His vigorous prosecution of the public interest before his private Concerns.  2. Nehemiah's second Act of justice and love to his people appears, in his vigorous prosecution of the public work, before any advantage of his own private Concerns, (though these were many and great) but in the repairs of jerusalem, and in all he evidenceth all the great Qualifications of a Commander and Minister of State. 
Wherein appeared   

1. His Wisdom.  As first his wisdom, whereby he wrought the people to his own mind; and by prudent orders set many hands with much discipline to work: these animated by the example as well as the command of their General, cheerfully did perform their several tasks, 
Chap. 3.  they finished the Wall and the Bulwarks without any noise or confusion.  
2. His watchfulness and unwearied Vigilance, 
2. His Vigilance  in that though surrounded with Enemies of all sorts, the Samaritans, the Arabians, and the Amorites, who strongly oppose that defence, yet his watchful Eye cuts off all attempts, and that 1. By gaining intelligence of their Cabinet Counsels, 2. By keeping a strict Watch and well disciplined Guard, and in his own person he assists in the Repairs: 3. By discovering the falseness of pretended friends; for some of his own party of the Nobles, being related to the Enemy by marriage and interest, many private Letters passed betwixt them; these he diligently intercepts, and dissipates their confederacies against him.  
3. 
3. His Courage▪ Chap. 4.3.  He gave upon all occasions good testimonies of much Courage and resolution, and that mixed with a sweet affable pious temper; whilst the Enemy scoffs he prays, and when by rumours of invasions and hired Prophecies they endeavour to terrify him, he scorns their fears, and very undauntedly goes on. When they find that terrors cannot prevail, they change their note, 
Chap. 6.2.  and slily invite him to a personal conference, to a cessation of Arms, the better to surprise him, and effect their designs, let us meet, said Sanballat, in some one of the villages of the plains, but he desires to be excused; they thought (said the good Nehemiah) to do me a mischief: thus no pretence could hinder his resolution, his public management of Affairs.  

His Acts of kindness appears in several other particulars:  3. Nehemiah's acts of justice and Love to the whole Nation appears in his sweet affable tenderness in all the lesser Concerns of that afflicted people: as 1. in dispatch of Petitioners, 
as In casing the poor, and Dispatching of Petitions.  2. in easing the poor from those pressures which lay too hard upon them. In unsettled calamitous times the meanest usually suffer most, the great fish commonly breaks through whilst the lesser are swallowed up; this good Nehemiah endeavours to remedy by abating their usury and exactions, by sweetening the Masters towards their servants, and in openly rebuking the great men he brought matters to a more tolerable moderation.  
Whereas Nehemiah might have expected a general assistance in defraying those public expenses, and so might have been chargeable to the people as some Governors before him were, he desires from them no such Contribution, 
His Charity and open Hospitality.  he hath a large revenue of his own, and he makes a noble use of it, he maintains his family much upon his own charge, and in case he had an allowance from his Master, that will not serve, he spares not his own Estate, and keeps an open free Table, and he himself assures us, 
Chap. 5.17.  That an hundred and fifty jews were at my Table, besides those that came unto us from among the Heathen that were about us. The Rulers of the Priests and of the people were within, and the poor distressed, who were stripped and forced into the City by the cruelty of enemies abroad, these all find a kind reception and comfortable relief from him.  
Thus you see the first of Nehemiah's good deeds his Acts of justice, and love to the whole Nation, manifested 1. In his taking upon him the government in an hazardous time. 2. In a generous and vigorous prosecution of the public good before his own private concerns: wherein he evidenceth  
1. Wisdom and Prudence. 2. Vigilance and Care. 3. Courage and Resolution, besides his many other Acts of mercy and kindess in speedy easing the people, in moderating Taxes, relieving the Poor, in keeping an open Hospitality, and spending his own fair Revenue.  
Three inferences. And from all this I may infer these following Observations.  
1. That a people once owned by God may be driven to great exigencies by want and disorder at home by the confederacies and violence of enemies abroad.  
2. That a Nation thus in straits cannot be blest with a greater visible mercy, than with a Governor of a noble true generous Spirit. 'twas Israel's happiness to have such as Moses to deliver them from the slavery of Egypt, and such as joshua to conduct them in the hardships of the wilderness, and such as David to feed them in a green pasture, and such as Nehemiah to build up a ruinous jerusalem, to settle that broken Nation, and therefore  
3. It is certain that as an excellent Magistrate is a great blessing, so the not being sensible of that mercy, is a great sin. The grumbling at David, and repining against Moses, and complaining against Joshua, a not being content with Manna, and the speaking ill of those who spend themselves for us, is a sin of a deep dye, and doth not usually go unpunished.  
I have now done with the first part of Nebemiah's good deeds, 
The second part of Nehemiahs' good deeds for the Church.  his Acts of justice and kindness to the whole Nation, in the settlement of their civil Rights. I come now to the second, his services to the Church, and the Offices thereof. He confines not himself to Acts of Civility and Tenderness to the people, he knows that something is to be done for God as well as Man, and that whatever is performed for his service is the readiest way to advance their reputation abroad, as well as their prosperity and peace at home. He thinks himself obliged to provide for the welfare of their Souls as well as of their Estates, and therefore this prudent Deputy carefully sets himself to the reestablishment of that Religion which was banished long from jerusalem, and to discountenance and weed out those tares and corruptions which liberty and confusions had brought in. This he performs with zeal, and particularly mentions in my Text, the good deeds that I have done for the house of my God, and for the offices thereof.  
These I shall reduce to the following particulars.  

1. In cleansing the Temple. Chap. 13. v. 8.  1. He took care for the cleansing and adorning God's house, and for the unmingled purity of its Offices. In his absence from Jerusalem (being several times sent for to the King) Tobiah had intruded into the Courts of the Temple, and placed his own householdstuff in those chambers which were appropriated to a more holy use for the vessels of the Lord; this good Nehemiah is much displeased at, and upon his return tells us, it grieved me sore, therefore I cast forth all the householdstuff of Tobiah out of the chamber, and thither brought again the vessels of the house of the Lord, with the meat-offerings and Frankincense.  
2. 
2. In deposing intruders into the Priesthood. Chap. 7.64.  Intruders into the Priesthood are deposed, and made uncapable of that service; they who could not make out their legal qualification and descent, were, as polluted, put from the Priesthood.  
3. 
3. In encouraging the Rulers & Priests in exposition of the Law.  Nehemiah (being happy in careful prudent Governors of the Church, he with their help) sets up a diligent preaching and exposition of the Law. 
Chap. 8.  Painful Ezra with his brethren are not idle, they counsel and instruct the people, and convince them of their Errors, in a Language they understood; he reads and they are attentive, he expounds the difficulties and they modestly receive his exposition, he makes a conveniency for audience a Pulpit of Wood, and they hang upon the Priest's lips which are to preserve knowledge. The people do not pretend to be teachers themselves, or that they know enough already, but they are modestly attentive, and promise all obedience to what they hear.  

4. In prescribing a Conformity in the matter and manner of their worship.  4. To keep off Confusion and new fancies he obliges them to a Conformity in their worship of God; as to the matter, he prescribes all the Commands of Moses without partiality to be punctually obeyed by all; as to the manner, 
Chap. 8.6.  they harken to it unanimously, in one general posture, reverently and decently, he opens the Book and they stand up, he praises God and they openly proclaim Amen, Amen; they lift up their hands in sign of their consent, they bow their heads and worship the Lord with their faces to the ground in token of their humility.  

5. In proclaiming a Fast. Chap. 9  5. To work the people to a true Sense of their former miscarriages, and God's unexpected mercies, he proclaims a solemn Fast, and enjoins an open confession of sin.  

6. In sanctifying the Sabbath.  6. He rectifies the abuse of the Sabbath, and represses the profaneness of those who made no distinction of days.  
7. Whereas the Deuce of the Priests were wrested from them, and the Revenues of the Church swallowed up by the great invaders of its Patrimony, 
7. In restoring their Patrimony to the Church. Chap. 13.10.  we find pious Nehemiah vigorously acting in the restoration of them; he liberally contributes towards their maintenance himself, and builds houses for the Prophets, and contends with those Nobles who thought it no robbery to keep what they can, he compels them to be just, and to pay their Tithes, and takes care that they shall not depend upon the Arbitrary benevolence of the people.  
These were some of the many good deeds of this noble Lieutenant in his service both to the Nation and the Church; in whom an excellent Magistrate may find a pattern for himself. And truly Nehemiah's good deeds were of so noble and diffusive an influence, as that some of the Ancients have thought him a type of our blessed Saviour Christ, 
Nehemiah whether a type of Christ?  which though uncertain whether intended by God's spirit, yet it is most infallibly true, that our Saviour did spiritually and substantially perform that, which this Governor did outwardly effect: He like Nehemiah came to his own in a time of extremity and need, to comfort the , and to raise up the ruins of decayed mankind. Christ built up the walls of new jerusalem (his Church,) and hath appointed Pastors and Governors to feed his flock, and his Gospel to sever the Wheat from the less useful Chaff. He, like this good man, pulled off the chains of the miserable, and proclaimed liberty to the Captives laden with debt. Thus Christ did that spiritually, which Nehemiah did outwardly, and those virtues which were so bright in him, were such as Christ both requires and rewards in Magistrates, 
Lib. Antiq. 11. c. 5.  and Josephus his character of him is not yet dead, he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. A just person of a most excellent disposition, a great passionate lover of his Country.  

5 Inferences.  From all these put together I gain these following particulars.  

1. Chief magistrates may interpose in matters of Religion.  1. That the chief Governor hath power to rectify the abuse of God's service, according to the established Laws of God and his Church: he may lawfully do what Nehemiah did; it is no encroachment upon Christian liberty to determine the use of things indifferent, nor is it prejudicial to the Commands of Christ to obey the constitutions of Authority.  
2. 
2. But not usurp the office of Priests.  Though the chief Magistrate may oversee the Priests, and cause them to execute their duties, yet they have no power to usurp their offices. His being a Magistrate did not privilege him to exercise the Priesthood; that Calling is sacred, and requires a due Mission as well as Abilities. If Corah offer to take up the Censer, the Earth may open and swallow him up. If Vzziah (though a King) intrudes into the Priest's office, God will meet him in the way, and as he stretches out his hands with a Censer, a Leprosy breaks out on his Forehead; and he who would needs offer incense to God, becomes loathsome to himself; and he who was not satisfied to come in as a King, is shut out as a Leper from approaching the Sanctuary.  
3. That the information of judgement is the most natural means of rectifying the disorders of our affections. 
Information of Judgement a good means of gaining affections.  The preaching of the word, and the instructing of the people, is the best way to make them sensible of their sins.  

Confession of sin to attend upon our knowledge of it.  4. That a due confession and acknowledgement of our guilt must attend upon the sense and knowledge of our sins: a solemn Fast is proclaimed after reading the Law.  

To oppose sacrilege an argument of a pious soul.  5. That a restoring unto God the things that are God's, and the opposing of Sacrilege is usually an act of a pious and generous soul. This overcomes very high temptations, which many sink under: Nehemiah will stand in the gap and hazard a contention with any, and rebuke the Nobles, rather than connive at the robbing of God. He will honour the persons, and keep sacred the possessions dedicated to his service, and not suffer the Priesthood to be exposed to the arbitrary benevolence of the people.  

Last part of Nehemiahs' request, of what to be remembered.  Thus I have done with the first part of my Text, that Nehemiah mentioned and represented his good deeds for the Nation and for the Church, I come now to the last part, to that which he requests of God, and that is a Remembrance of these, Remember me O my God, and wipe not out etc.  
In two phrases he desires the same thing, 1. a Remembrance, 2. a not wiping out his good deeds.  
The first is positive, the second negative, 
A twofold Remembrance.  both to the same purpose, both mutually explain each other: there is a remembrance Theoretical, and there is a remembrance Practical; the first is immanent, the second transient, that in affectu, this in effectu; and since Nehemiah enforces this request by a not wiping out, we may conclude that his prayer to God is, that he may be effectually remembered.  
Here two things offer themselves, 1. by whom he would be remembered, 2. how he would have this Remembrance expressed?  
1. The Remembrancer desired is God, 
The Remembrancer desired God.  Remember me O my God.  
Though Nehemiah's Acts of kindness to the people be great, and his sweet behaviour and care had extremely obliged all, yet he makes not his address to them, he minds not jerusalem of her rebuilded wall, nor the Rulers of their vindicated honours, nor the Priests of their restored function (prostituted before to the basest of the people,) he minds not the whole Nation of its settlement and peace, as far as their entangled interests would permit, he turns not to any of these but to his God, Remember me O my God.  

Most eminently, especially before Man.  He turns to his God 1. most especially and eminently before man, 2. exclusively, he utterly excludes and rejects the remembrance of man. 
Philip. 2.   
1. He turns most especially to his God, because his good deeds were performed in obedience to him.  
2. Because they were effected by God's grace and peculiar strength, who worketh in all men to will and to do; and who actuates Princes and Magistrates with Spirits suitable to their Stations.  
3. Because God's glory was the great aim of what he did: this the Gentiles scoff at, and from the ruins of the City and the neglected defilements of the Temple, took occasion to contemn the God of Israel, who once owned himself their Protector and their mighty deliverer.  
4. Because God is pleased to accept of acts of Charity and love to man as done to himself, and therefore for these and many more reasons he most especially hath recourse in the first place to God, Remember me O my God.  
2. He turns to God exclusively. Man's remembrance is not at all desired, he is silent of that, and only begs this, because  
1. God was not at all obliged to him, nor his Debtor for his good deeds, but man was, and therefore were men Candid and ingenuous, and but tolerably Just, Nehemiah might have very well expected that they would not easily forget him; or if they did, he knew it would be their own fault, not his, and consequently the ill would be theirs too for being so ungrateful; and therefore this noble Governor is above their flattery, and hunts not after their praise, he seeks no monument in their remembrance, he minded not himself in doing them good, nor doth he court their applause for what he did perform.  
reason. Second 2. It is rationally probable that Nehemiah omits any desire of being remembered by man, out of a real distrust of ever having it duly paid; for if God be forgotten, man cannot very well expect to be remembered, and they who are too usually unmindful of the daily mercies of God, will quickly be strangers to the kindness of man. Experience tells us, that a little trouble or hardship of a few hours, blots out the memory of mercies poured down the whole life before by God. If Israel want a little water, they will forget the wonders of Egypt; a little bad news, or a wanton desire of flesh, or a few day's absence of Moses, makes them all dance after a Calf. Well therefore may the Magistrate distrust a remembrance of man, since man thus easily forgets his God. Magistrates, who move in an open Sphere, (though never so sweet and pleasing in their influence, yet) accidentally may attract some unquiet exhalations, and if they displease but once, that one ungrateful Action is the only thing remembered. And therefore as every pious prudent Christian secures to himself a more faithful repository for his treasure in Heaven, because he finds the moth and the rust breaks through all on earth, so good Nehemiah, because he finds men grossly ignorant, causelessly querulous, unconstant in their affections, and ungrateful for kindness and favours received, therefore he thinks not fit to rely upon their memories, nor court their applauses, but looks only upon his God, who faithfully records all, whose gifts and promotions are without repentance, in whom there is no variableness or shadow of Change.  
But some may question, whether this may not be an Act of Presumption for any man, 
Whether it be any presumption in Nehemiah to be remembered by God?  who at best is bad, to present his good deeds to God for a remembrance for him, in whose Eyes the Seraphims themselves are impure. But it is certain  
1. That Nehemiah did no more than what many good men before him did. Thus Obadiah mentions his good pious service in hiding the Prophets in a Cave etc.  

How far a man may reflect on his own good deeds?  2. He did no more than what lawfully may be done. For seeing that deeds truly good are done in Obedience to God, in faith and to his glory, they flow à Deo in Deum, and therefore cannot but cheer up the Soul, and breath into it those Comforts which attend upon a good Conscience, and add Confidence to our Addresses unto God. This St. Paul triumphs in, 
2 Cor. 1.12.  and when man is silent, God is oft pleased to show publicly his remembrance of good Actions, done in obedience to him. If Abraham put a knife to his son's Throat when commanded, God openly remembers it, and promises a reward. If the people murmur against Moses, God himself will vindicate him, he is faithful in all my house; he owns David to be a man after his own heart, and proclaims job to be a perfect and an upright man; and he tells the Church of Thyatira, I know thy works, and charity, and service, and faith, and patience: and therefore we may safely conclude, that this kind of representment of good deeds to God, infers neither presumption in the Agent, nor merit unto justification; for a deed may be good in its kind, yet not meritorious, and a good man may rejoice in the testimony of a good Conscience without arrogance or boasting.  
To Nehemiah therefore, and such as he is, it may be said, Thou hast been faithful to God and thy own Master; no hazards could stagger thy principles, nor the potency of several factions lessen thy care of God's service and honour; the whole Nation hath for many years tasted of the Sweets of thy Government, and the Revenue and Persons of Priests shrouded under thy protection, and therefore however men may be affected, yet it is thy comfort that thou hast an infallible Record in heaven, who sees in secret and openly rewardeth, to him thou mayst freely call Remember me etc.  

Nehemiah clears him from presumption by being to be spared. Spare me etc.  And to all this let me add two words more, which Nehemiah makes use of wholly to clear his words from presumption: thus v. 22. Remember me and spare me according to the greatness of thy mercy. God's sparing is an act of Providence; it is the not inflicting of that evil on a person, which God might in justice or power send down, it is sometimes expressed by not imputing, by covering sin and pardoning offences, and therefore done according to multitude of mercies.  
And truly the deformity of Sin is so monstrous, and the Curses which attend upon it so hideous and many, as that to spare when punishment is deserved, to forget the sin and remember the sinner, is not a single kindness but a multitude of mercy.  
Thus you see Nehemiah's request, Spare me O my God, is not the Language of pride, nor the plead of merit; 'tis no Pharisaical lisp, but the groan of a Penitent, God be merciful to me a sinner.  
And truly we may find that Nehemiah, 
Good reason for it.  though never so godly, hath good reason to beg for a Spare me, for though his good deeds as such do not deserve a reward, yet they are not as such subjects of punishment; however he hath reason to cry Spare me. For  
1. 
Because he may smart for the people's sins.  There is an union and consociation betwixt the Magistrate and People; and we oft find that the one is punished for the misdemeanours of the other.  
Thus some thousands of David's Subjects smart for his sin of numbering the people, and an excellent Josiah removed for the sin of Judah: God was angry with Moses for the people's sake, and let Nehemiah be as just and as innocent as he can, yet he may suffer for the people's corruption, and therefore in prevention of this he may cry Spare me O my God.  
2. It is certain, that the best of his deeds had their mixture of imperfection, and therefore being conscious to his own failings he begs for pardon and acceptance. Magistrates are but men, and not utterly privileged from the passions of flesh and blood; 
2 Tim. 2.1.  and therefore St. Paul enjoins supplications, prayers, intercessions, and giving of thanks for all in Authority; we are obliged not only to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thanks, for the happiness of Government, and the good it brings with it, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplications, for the averting of Calamity from their persons, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayers for those graces they stand in need of; and we must send up to the throne of Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intercessions, for God's pardoning unto them their sins, for his remission of their personal offences, as well as their public failings. This well weighed would stop the censures of men, a sense of this invites Nehemiah to wave all thoughts of his good deeds, to banish any thing which exceeds an humble Spare me; he claims not a Crown for his merit, but petitions for a pardon for his failings, and that according to the multitude of mercies.  
Lastly, Nehemiah closes up his whole Book with one word, which wholly clears his Prayer from presumption, and that is, Remember me O my God for Good.  
1. For good! This is the voice 1. 
Remember me for good. This voice 1. of Humility.  of Humility, whereby he acknowledges himself to be in a state capable of being made better; though he be highly loved by his Prince, and of great authority at Court, and tenderly honoured by Priest and People, yet there is a greater good than all this which he aims at, and makes the object of his desires, and this he looks for there only where it can be had, from his God, to him he cries, Remember me for good.  
2. For good! 
2. Of Faith.  This is the voice of confidence and trust, it implies his steadfast belief that there is a reward laid up for good deeds in general, and that his good services particularly shall be crowned with good.  
This God hath promised, and therefore every good man of us, as well as Nehemiah, may rely upon it; especially if we make God peculiarly our own by our reliance and faith, so as to call him justly my God: and if we evidence out faith by our good deeds to God and to Man, if every one of us in our own Spheres discharge our duties to God, to our King, and to one another, if we do all this sincerely and constantly, we may then confidently pray with good Nehemiah, Lord remember me; we may then be assured we shall not be forgotten, and that our humble Spare me will be attended with the greatest good.  
Application. I should now descend to Application, but that I am confident that most of this Auditory have done that in their thoughts already, and therefore I shall conclude all with these 2 or 3 Queries, 
Three queries.  which I shall leave to your own resolution.  
Whether, when we of this Kingdom were like those of jerusalem, at a low ebb, surrounded with storms and unexpected tempests, when enemies pressed us without, and calamities and distress disheartened us within, whether then we were not happy in a gracious King, who pitying our sad estate did give Commission to a real Nehemiah, whose wisdom and vigilance, whose courage and conduct preserved a very small handful from violence and ruin; whether our Pilot did not generously engage in our storms to keep us safe, neglecting his private ease for the public good, and charitably relieving the naked and poor, when he had but little left to maintain himself.  
2. When Rapine and Confusion encroached upon the Office as well as the Patrimony of the Church, when the chambers of the Sanctuary were filled with Tobiah and his followers, when the portions of God's Altar were shared betwixt Sanballat and his crew, whether then we were not once more (by the care of our present Sovereign) made happy with his return, under whose wing and protection we had been formerly preserved? whether he hath not upon all occasions both before and now encouraged religion, and respected the very persons as well as the function of the Clergy? Whether he did not refuse all proffers which were in the least inconsistent with his duty to God or his Prince, or the tranquillity of his Charge, whether I say upon all opportunities he hath not showed himself a Nehemiah indeed?  
Lastly, if upon search we find all this and much more to be true, then, whether we of this place are not obliged 1. to thank God for his mercy, 2 to thank our Sovereign for his still continued care in sending such to cherish and protect us, 3. (to conclude all) whether it does not befit us that that request which Nehemiah in my Text put up for himself, may be our joint Prayer for him, whose Government and Care we have had so kind an Experience of, viz. That God would remember both him and us for good, that he would spare them according to the multitude of his mercies, that he would not wipe out all the good deeds which he and they all have done for this whole Nation, for God's Church, and for the Offices thereof. Amen.   
FINIS.