The spirituall favorite at the throne of grace. By the late learned, and reverend divine Richard Sibbs Doctor in Divinity. Published by the authors owne appointment, subscribed with his hand; to prevent unperfect copies Sibbes, Richard, 1577-1635. This text is an enriched version of the TCP digital transcription A12202 of text S103004 in the English Short Title Catalog (STC 22512). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 62 KB of XML-encoded text transcribed from 53 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A12202 STC 22512 ESTC S103004 99838763 99838763 3151 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12202) Transcribed from: (Early English Books Online ; image set 3151) Images scanned from microfilm: (Early English books, 1475-1640 ; 1156:13) The spirituall favorite at the throne of grace. By the late learned, and reverend divine Richard Sibbs Doctor in Divinity. Published by the authors owne appointment, subscribed with his hand; to prevent unperfect copies Sibbes, Richard, 1577-1635. [2], 101, [1] p. Printed by Thomas Paine, for Ralph Mabb, London : 1640. Reproduction of the original in the Cmabridge University Library. eng Christian life -- Early works to 1800. A12202 S103004 (STC 22512). civilwar no The spirituall favorite at the throne of grace. By the late learned, and reverend divine Richard Sibbs Doctor in Divinity. Published by the Sibbes, Richard 1640 11813 11 0 0 0 0 0 9 B The rate of 9 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2002-11 TCP Assigned for keying and markup 2002-12 Aptara Keyed and coded from ProQuest page images 2003-01 Emma (Leeson) Huber Sampled and proofread 2003-01 Emma (Leeson) Huber Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion THE SPIRITVALL FAVORITE AT THE THRONE OF GRACE . By the late learned , and reverend Divine RICHARD SIBBS Doctor in Divinity . Published by the Authors owne appointment , subscribed with his hand ; to prevent unperfect Copies . Proverbs 29. 26. Many seeke the Rulers favour , but every mans judgement commeth from the Lord . LONDON , Printed by Thomas Paine , for Ralph Mabb . 1640. THE SPIRITVALL FAUORITE AT THE THRONE OF GRACE . NEHEMIAH I. II. O Lord I beseech thee , let now thine eare bee attentive to the prayer of thy servant , and to the prayer of thy servants who desire to feare thy name : and prosper I pray thee thy servant this day , and grant him mercy in the sight of this Man . IN the ninth ver. the holy man minds God of his promise made to his people , that if they should turne unto him , and keepe his Commandements and do them : though they were cast out to the utmost parts of Heaven , yet he would gather them thence , &c. I will touch a little on them two verses , and then come to that I meane to dwell on , from the words read . If you turne unto me , and keepe my Commandements . There is no promise of mercy , but to those that turne , the Scripture is peremptorie in deniall of mercy to such as goe on in their sins : Heaven could not brooke the Angels themselves having sinned , and neither such , nor such shall enter into the Kingdom of Heaven . Yet how many are there that blesse themselves , that it shall go well with them , though they cast off all Gods yoakes , and Divine bonds , that might bow them to better courses , as if words were but wind ; when we see here God made his word good against his owne deare people , If yee sinne I will scatter you to the farthest parts of the world , wee see in the former verse . A proud , presumptuous sinful disposition , may slight God , & the messengers of the word and all ; now when wee come to threaten : but when God comes to execute , will he shake it off then ? will swearers , and blasphemers , and filthy persons shake off the execution as they can the threatnings ? God sayth none that are such shal enter into heavē , but his wrath shall smoake against them , and shall be as a fire that shall burne to hell , against such persons as blesse themselves in wicked courses ; and when God comes to the execution , they desire the mountaines to fall upon them . There are none more presumptuous against the threatnings , & none more base and fearefull when it comes to execution . As wee see in presumptuous , prophane Belteshazer , that was quaffing in the boules of the Temple , and scorning Religion , and God ; when there comes a hand-writing on the wall , his knees knocke together , and his joynts tremble : so let there be any evidence of execution ; and wee see all the Tyrants in the booke of God , and that have beene in the world that have trifled at religion , of all men they are most disconsolate and fearefull , as wee see in Belteshazer and others . I beseech you therfore take heede : God will seale all his threatnings with executions in due time , as he did to his owne people , what is the reason wee should promise our selves more immunitie then they had ? If yee turne and keepe my Commandements , and doe them . Here are three conditions . Though you were were cast to the utmost parts of the world , I will gather you thence . If you turne . The holy man Nehemiah , puts God in mind of his promise , and his argument is from the like , and indeed from the lesse to the greater : Because , God would rather of both performe his promises then his threatnings ; because mercy is his owne proper worke . Now , as he had beene just in punishing his people , so he would be mercifull in restoring of them againe ; therefore he saith , Returne and keepe my Commandements and doe them , and though yee were scattered to the utmost parts of the earth , yet I will gather you thence . And hee did gather them thence upon their repentance , he did performe his promise at length . Beloved , the full accomplishment of this yet remaines ; for this people to this day , since the death of Christ , since they drew the guilt of that sacred blood on them , they are scattered about the earth to every Nation , and have not a foot of land of their owne , but are the scorne and hissing of Nations : notwithstanding this promise will bee performed upon their repentance , God will bring them againe , as Saint Paul calls it a kind of a resurrection , the conversion of the Jewes . So it is true of us all , though we were scattered as dust , as wee shall be , in the grave ere long turned to dust , God will gather the ashes , hee will gather all those parts of ours : even as his power gathered his people together , so his power at length will gather us all ; we have his promise for the one , as well as the other . Therfore let us comfort our selves with the performance of this promise , for the performance of the grand promise of the resurrection . Indeede the grand promise of the resurrection , is the ground of the performance of all other promises . As you have it in Ezekiel , concerning the dry bones : saith God , I will cloathe these dead bones with flesh and skin , &c. therefore I will restore you againe . God that will restore our dust , and bring our bodies together , that were scattered here and there , he will restore us out of sicknes and trouble , if it stand with his glory and our good . Now , after the argument that he useth to perswade God from his word of threatning and promise , he comes to the argument from their relation . These are thy Servants . THough sinfull servants , yet they are thy servants : These are thy people , thou hast no other people in the world but these , and thou art their God : He pleads from former favours . Thou hast redeemed them by thy great power and strong hand . It is a good argument to plead with God by former favors : Because there is no shaddow of change in him ; he is alway like himselfe , hee is never drawne dry . And it is a great honour to go to him for new favours upon former ; because hee hath an infinite supply . We may draw so much from men , as they have not afterwards to make good , but wee cannot honour God more , then to goe to him with a large faith , to fetch large favours from him : the more hee gives , the more he can give , and the more he is willing to give , To him that hath shall be given . We cannot honour God more , then to goe to him upon former favours , and with inlarged desires , thou hast redeemed us and beene gracious to us before . Wee may much more take this argument in our mouthes , and presse the Majesty of God : Thou hast redeemed us , not out of Egypt or Babylon , the land of the North , but with the blood of thy Sonne , from hell and damnation ; and therefore thou canst redeeme us from this petty misery , from these enemies : we may allege that grand favour to all other petty redemptions , whatsoever they are . Hee that hath given us Christ , that hath not spared his owne Son , but gave him to death for us all , how shall he not with him give us all things else ? Rom. 8. He that hath been so large and bountifull as to give us his own Sonne , that gift to admiration , So , God loved the world , how cannot we plead with him for all other favours whatsoever , whether they concerne the life of grace or glory , or our present condition while we live in this world ? Wee may pleade it much more I say , Thou hast redeemed us . But these things I will not presse further now . In the eleventh verse he comes to presse it still , and repeates that which hee had said before , Lord I beseech thee , let thine eare bee attentive to the prayer of thy servant , and of thy servants that desire to feare thy Name . Let thine eare be attentive to the prayer of thy servants . It is a prayer , and thou art a God hearing prayer . They be thy servants , and thou regardest thy servants . Here are but a few petitions in this large request : remember , be attentive , and give me favour . The most of the prayer is spent in a preparative considering the Attributes of God , and in confession , & strong reasons from the Word , of promises and threatnings , and from their relation ; and then he makes good the relation , Wee are thy servants , because wee desire to feare thy Name . To shew that indeed : It is an excellent skill and art in Prayer , to have strong Arguments . THen the suit comes off easily : As in Psal. 90. It is a prayer of Moses the man of God , and yet the least part of the Psalme is prayer : Teach us to number our dayes , &c. That is all the petition , though the petition be short , yet it is efficacious when the heart is warmed and strengthened with strong reasons before ; when the heart is elevated and raised with the consideration of the Majesty and the truth of God ; and when the heart is strengthned with strong convincing reasons , that God will heare , when wee presse him with his word : I say , when the heart is thus raised and warmed , all the petitions come easily off . Therefore it is an excellent thing , Beloved , to study the Scriptures , and to study all the arguments whereby holy men have prevailed with God in Scripture , and to see in what case those Arguments were used ; they are of use and force to prevaile with God . It is a pittifull thing now , for Christians under the glorious light of the Gospel , to come to God only with bare neked petitions ( if they come from a true heart , they have their force that GOD should regard them ) and have not reasons to presse God out of his own word , they cannot bind God with his own promise , nor with Arguments that hee hath been bound with before . Let a child but cry to the father or mother , there is reliefe presently for the very cry : but if it bee not one that is a child but is of growne yeares , the Father lookes for arguments that are mooving to presse him with : So here , Nehemiah he presseth God with moving & strong arguments , and hee repeates and forceth them ; hee doth not onely alleadge them , but inforceth them , Oh Lord I beseech thee let thine eare he attent to the prayer of thy servant , and of thy servants that desire to feare thy name . He desireth God to bee attentive . Hee presseth God , and indeede he doth it to warm his owne heart : forwhen we have humbled our heart low enough , and broken it with the consideration of our own unworthinesse ; and then warmed it with the consideration of Gods goodnesse , and strengthened it with the consideration of Gods promise and truth ; then wee are sure of a gracious successe . Let thine eare bee attent to the prayer of thy servant , and of thy servants . How did they know that they were thine ? Because there was no other people in the world that knew God but they . And hee knew that the Saints where ever they were had a spirit of prayer , and would remember the case of the Church ; therefore he saith remember my prayer , and the prayer of thy servants : For if the prayer of one righteous man prevaile much , much more the prayer of many . If there had beene but ten righteous in Sodome , Sodome had beene preserved . Now this hee aleageth to God , remember the prayer of thy servant , of mine , and the prayer of thy servants . As Tertullian an anciant Father saith very well , when men joyne together , they offer a holy kind of violence to God : prayer is a kinde of wrastling , and contending with God , a striving with him . Let me alone saith God to Moses . It is a binding of him with arguments , and promises of his owne ; and it is so forcible that he desires ( as it were ) to bee let alone : Now if the prayer of one , be a wrestling , and striving and forcing of him , as it were against his will , ( that he said , Let me alone ; as if he could doe nothing except he gave over praying ) What are the prayers of many , when there is a multitude of them ? Therfore we may looke for a comfortable issue of our prayers , and humiliation , that is performed at this time . The desires of so many Christian soules touched with the spirit of God , and with the case of the Church ( which God doth tender ) cannot bee unefectuall , it must needs draw plenty of blessings from heaven . I will not enter into the common place of prayer , having spoken of it upon another occasion : but surely you see the holy man Nehemiah stood so much upon it , that hee hoped to speede , because hee , and others prayed ; ( holy Daniel , and others with him ) It was such a gracious messenger to send to heaven for helpe and for all good , that Daniel , though it cost him his life , that he should be cast into the Lyons den , hee would not omit it for his life . Take away prayer , and take away the life and breath of the soule ; Take away breath , and the man dies : as soone as the soule of a Christian beginnes to live he prayes . As soone as Saul was converted , behold hee prayeth . A child as soone as hee is borne , hee cryes ; and a Christian will not loose his prayer for his life , as we see in holy Daniell . For what is all the comfort that he hath , but that that is derived from God ? and God will be sued unto for all the favours hee bestowes : Whatsoever is from his favour it comes as a fruit of prayer ( for the most part ) though he goe beyond our desires many times : yet ordinarily what we have if we bee his children , we have it as a fruit of prayer . Therefore I beseech you let us be stirred up to this dutie , as we see Nehemiah here , remomber the prayer of thy servant , &c. And when wee pray to God , let us presse him , as we see here , bee attentive , verse 6. and here againe , be attentive , he presseth upon God . It is no sinfull tautologie to come againe and againe . God loves to heare the same song againe and againe ; this musicke is nottedious , but pleasing to him . And this pressing is for us to warme our hearts , perhaps one petition will not warme them , and when they are warmed by a second , let us labour to warme them more and more , and never give over till we have thoroughly warmed our hearts , Be attentive , be attentive to my prayer , and if mine will not prevaile , be attentive to the prayers of others , let the praiers of al prevaile , The prayer of thy servant , and of thy servants . But how doth he make it good , they are thy servants ? They desire to feare thy name . EMptie relations have no comforts in them : To professe ones self a servant , and not to make it good that he is a servant . Wee must make good the relatiō we stand in to God , before wee can claime interest in the favor of God by our relation . Servants and Christians , and professors ; here are glorious titles , but if they be emptie titles , if wee cannot make them good when we come to God with them : we cannot say we have any interest in God from emptie titles , it is rather an aggravation of our sin . God will be honored in all those that come neare him , either in their obedience , or in their confusion : therefore here , the holy man did not thinke it enough to say , Thy servant , and thy servants , but who desire to feare thy name . He goes to make it good that he was the servant of God , not from any outward thing , but from his inward disposition , the feare of God , which I will not now stand to speake largely of . God requires the heart , and Religion is most in managing and tuning the affections , for they are the wind that carries the soule to every dutie . A man is like the dead sea without affections : Religion is most in them . The Devil hath braine enough , hee knowes enough ; more then any of us all ; but then he hates God , hee hath no love to God , nor no feare of God , but onely a slavish feare , he hath not this reverentiall feare , child-like feare . Therefore let us make it good that wee are the servants of God , especially by our affections , and chiefely by this of feare , which is put for all the worship of God : it is put in stead of those conditions spoken of ver. the 9 If you turne to me ; and keepe my Commandements and doe them , then I will make good my promise : Now ( saith hee ) taking up the same strength of argumēt ; We desire to feare thy name . As if hee should have said , we turne to thee , and obey thy Commandements , & desire to doe them ; it is all one , wee desire to feare thy name : for those that feare God , will turne to him , and to desire to obey his Commandements and to doe them , it is all one as to doe them . If a man should doe them and not from the feare of God , all were nothing but a carkasse of obedience . I will not stand longer on that . How doth hee make it good , that hee feared the name of God ? He makes it good from this , that hee had good desires , Wee desire to feare thy name . We desire it for the present , and for the time to come ; whence we will observe two or three things shortly , as may be vsefull to us . First of all out of this , that this desire to feare the name of God , is brought as an argument to prevaile in prayer , We may observe that , Those that will prevaile with God in prayer , must look to the bent of their soules for the time to come , and for the present . REgard thy servants that desire to feare thy name : For to come to God without such a f●ame of soule as this , to desire to please God in all things for the presēt , & for the time to come , it is to come as Gods enēy ; & wil God regard his enemies ? When one comes with a purpose to live in any sin , without a desire for the time to come , to regard all Gods Commandements , he comes as Gods enemie : hee comes as it were with his dagge to shoote at God , hee comes with his weapon . Who will regard the petition of a man that comes to wound him at the same time ? Whe● a man comes to God with a purpose to sinne , he comes to wound God at the same time as an enemie , and is hee like to speede ? For what are our sinnes , but that that makes us enemies to God ? they are oposite to him as can be , they make us hateful to God . Therfore we must be able to say with good Nehemiah , when we come to God to make it good that wee are servants indeede , We desire to feare thy name . As Ieremias tells them , Ier. 7. Will you steale and oppresse and commit adultery , and yet stand before me ? will you doe this and this villany , and stand before me ? What hast thou to doe ( saith God ) Psalme 50. to take my name into thy mouth and hatest to be reformed ? If we hate to be reformed , and do not desire to serve God for the time to come , what have wee to doe to take his name into our mouthes , especially in the holy exercise of prayer ? Psalme 66. If I regard iniquitie in my heart , the Lord will not heare my prayer . If a man doe but regard to live in iniquitie for the time to come , the Lord will not heare his prayer . Therefore if wee will bee able to prevaile with God in our petitions , we must say with holy Nehemiah , Wee desire for the time to come to feare thy name . I beseech you let us remember it . And then ( to omit other things ) Wee desire to feare thy name , we see that REligion , especially is in holy desires . The greatest part of Christianity is to desire to bee a sound Christian with all his heart . Religion is more in the affections of the soule , then in the effects and operations : It is more in the resolutions , and purpose of the soule , then in any effects wee can yeeld to God . There is much desire in al our performances : therefore saith the holy man here , We desire to feare thy holy name . Why are desires , such trialls of the truth of Grace ? Because they are the immediate issues of the soule : desires , & thoughts and such like ▪ they are produced immediately from the soule without any help of the body , or without any outward manifestation , they shew the temper and frame of the soule . Thereupon God judgeth a man by his desires ; and that which he desires , if it bee a true desire , hee shall have and be partakers of . The godly man desires to serve God all the dayes of his life ; and for ever hee shall doe it : a wicked man desires to offend God if he might live everlastingly : God lookes upon him as his desire is , he shall not alway sinne here : but because hee hath an infinite desire of sin , he shall bee punished , in hell eternally ; God lookes upon him as he desires , God values men by their desires . But how are the truth of these desires knowne ? I will name a few signes . The truth of those desires may be tryed thus , if they be constant desires , and not flashes : for then they come from a new nature . Nature is strong and firme : Art is for a turne , to serve a turne : when men personate a thing they doe it not long ; creatures that are forced to doe so and so , they returne to their own nature quickly : but when a man doth a thing naturally , he doth it constantly . So constant desires argue a sanctified frame of soule and a new creature ; they argue that the image of God is stamped upon the soule . Therupon wee may know that they are holy desires , that that they spring from a holy soule , if they be constant , if they be perpetuall desires , and not as a torrent that is vented for the present on a sudden , and then comes to nothing after : they are constant . And likewise , if these desires be hearty strong desires , and not onely strong but growing desires ; desire upon desire ; desire fed with desire still , never satisfied till they be satisfied . Strong and growing desires argue the truth of desires : as indeede a childe of God hath never grace enough , never faith enough , never love enough , or comfort enough , till he come to heaven . They are growing desires more & more : the Spirit of God that is the spring in him , springs up still further and further , till it spring to everlasting life , till it end in heaven , where all desires shall be accomplished , and all promises performed , and all imperfections removed , till then they are growing desires still . Wee desire to feare thy Name , and to please thee in all things . Againe , true desires , they are not onely of the favour of God , but of graces for the altring of our nature : as Nehemiah here , he desires not the favor of God so much , as he desires to feare Gods Name . Now when desire is of graces , it is a holy desire . You have not the worst men , but would desire with Balaam , to dye the death of the righteous , &c. that they might injoy the portion of Gods people : but to desire grace , that is opposite to corrupt nature , as fire and water , this is an argument of a holy principle of grace in us , whence this desire springs , when we desire that , that is a counter poyson to corrupt nature , that hath an antitipathy to corruption . Therefore , when a man from the bottome of his heart can desire , oh ! that I could serve God better , that I had more liberty to serve him , that I had a heart more inlarged , more mortified , more weaned from the world ; Oh! that I could feare God more . And of all graces , if it be a true desire , it is of such graces as may curbe us of our sinfull delights , and restraine us of our carnall liberty , and knit us neere to God , and make us more heavenly minded : the desire of these graces shew a true temper of soule indeed . True desire is carried to grace as well as glory , and the desire of heaven it selfe . A true spirit , that is touched with grace , with the Spirit of God ; it desireth not heaven it self so much for the glory , and peace , and abundance of all contentments , as it desires it , that it is a place where it shall be freed from sinne , and where the heart shall be inlarged to love God , to serve God , & to cleave to God for ever : and as it is a condition wherein he shall have the image and resemblance of Iesus Christ perfectly upon his soule : Therefore wee pray Thy Kingdome come , that is , we desire that thou wouldest rule more and more largly in our soules , and subdue all opposite power in us , and bring into captivity all our desires and affections , and let thy Kingdome come more and more . Let thy will be done by us , and in us more and more , In earth as it is in heaven . Here is a sweet prayer now serving to the first petition , the hallowing of Gods name , when we desire more to honour God , and to that purpose that he may rule in us more , and make us better : these desires argue an excellent frame of soul , as we see in Nehemiah , our desire is to feare thy Name . True desires are likewise to the meanes of salvation ▪ and to the meanes of salvation as they convay grace , as sincere milke ; as you have it 1 Pet. 2. As new borne babes , desire the sincere milke of the Word . Where a man hath holy desires of any grace , and hath them in truth , hee will desire those meanes , whereby those graces may most effectually bee wrought in his heart : therefore hee will heare the word , as the word of God ; hee comes not to heare the Word because of the eloquence of the man that delivers it , that mingles it with his owne parts , hee comes not to heare it as the tongue of man : but he sees God in it ; it is the powerfull Word of God , because there goes the efficacie of the Spirit with it , to worke the graces he desires . Therefore a man may know by his tast of divine truth , whether he desire grace : hee that desires grace , desires the meanes that may convay grace , and especially so farre as they convay grace . As new borne babes desire the sincere milke of the Word . You cannot still a childe with any thing but milke , he desires no blending or mixing , but onely milke : so a true Christian desires divine truthes most ; because the Spirit of God is effectuall by them , to worke grace and comfort in him . I will not inlarge my selfe in the point . The comfortable observation hence is this , that weak Christians , that finde a debilitie , and faintnesse , and feeblenesse in their performances ; hence they may comfort themselves , by their desire to feare God , and to worship God , and to serve him : if their desires bee true . Therefore in Isaiah 26. the Church alledgeth it to God , in the way of thy judgements have we sought thee , &c. The desire of our soules is towards thy Name : they bring it as a prevailing argument to God . So when we come to God , The desire of our soules is toward thy Name . Lord our indeavours are weake and feeble , but the desire of our soules is to thy name , and thou wilt not quench the smoaking flax : therefore wee come to thee with these weake and poore desires that we have : The Lord will fulfill the desires of them that feare him , Psal. 145. If they be but desires , if they be true , and growing , and constant desires , and desires of grace as well as of happinesse , as I shewed before . The reason why God accepts them , is partly because they spring from his owne spirit : these desires they are the breathings of the spirit . For even as it is in places where fountaines and springs are digged up , they are knowne and discovered by vapors , the vapors shew that there is some water there , some spring , if it were digged up : so these desires , these breathings to God for grace and comfort , these spirituall breathings , they shew that there is a spring within , and spirit within , whence these vapors and desires come ; therefore they are accepted of God , because they spring from his owne Spirit . And because they are pointed to heaven-ward , to shew that a man is turned ; for it is put here instead of turning , Turne yee to me , saith the Lord ; and he answereth here instead of turning , My desire is to feare thy name . Because , when the desire is altered , then the frame of the soule is altered , a man is turned another way ; the desire is the weight of the soule . What carries the soule , but desire ? Now when the soule is carried another way then before , it argues an alteration of the frame , therefore it pleaseth God to accept of thē . I beseech you let us often enter into our owne soules , and examine what our desires are , which way the bent of our soules is ; what cause we would have to flourish and prevaile in the world , Christs , or Antichrists , for God esteemes us by the frame of our desires : Who desire to feare thy Name . And prosper I pray thee thy servant this day . NOw he comes to his petition , Prosper I pray thee thy servant this day . Hee doth not capitulate with God for particular matters much , ( for he knew hee had to deale with an all-wise God ) but hee commends his petition in generall , Prosper I pray thee thy servant , &c. He was to attend the King , and he was in his attendance to mind the state of the Church , for the re-edifying the walls and gates of Ierusalem : now saith he in generall , Prosper thy servant , he leaves it to God , how , and in what manner , being to deale ( as I said ) with an infinite wise God : onely he prayes in generall , prosper thy servant this day . He comes againe with his relation of servant , to teach us alway when wee come to God , to looke in what relation we stand to him , whether we be true servants or no : what work we doe for him , in what reference we doe what we doe , whether we doe it to please him as servants , or no . I said something of the relation of servant before : I will adde a little here , because he repeates it foure or five times in this short prayer . In all our services wee should looke to God : for our ayme in our workes shew what they are , whether they come from servants , or no . As the stamp upon a token makes it , if there be a good stamp on it , it is not the matter that makes it current . A stamp on silver makes it current as well as gold , though the metall of gold be better . So when things are done , because God commands them , to please God , as a service to him : this makes it good that we are servants indeed , that the relation is good . When we goe about the service of the Church or Country , or place we live in , to thinke I doe God service here , and doe it as a service to God , who will be honoured and served in our service to others : herein I am a good servant , though the matter of my service be a common , base , and meane matter ; yet it hath a stamp upon it , it is Gods will , God hath placed and planted mee here , and he will be served of me in this condition at this time , though the matter of it bee an ordinarie thing . I know it may helpe the good of the Church : it hath reference to the will of God , and the good of the Church . Thus if wee doe what wee doe with an eye to God in the place where hee hath set vs , that wee doe it as to him , we are Gods servants whatsoever the worke is . And let us remember oft to thinke of it , to bring it in our prayers : Master ( say they when they were ready to be drowned ) dost thou not care that we perish ? They put him in minde of the relation they were in to him . So when we can put God in minde of our relation , Father , we are thy children , Lord , we are thy servants ; it will strengthen our faith and hope of all good . Will a Master suffer his servant to miscarrie in his service ? surely God will never turne away true hearted servants , that have served him a long time . It puts us in minde of our duty , and serves to strengthen our faith : for as it is a word of service on our part , so it is a promising word of all good from God . Doth he expect , that Masters should bee good to their servants because they have a Master in heaven , and will not the great Master of Heaven be good to his servants ? you see how he followes the relation . Prosper thy servant this day . WHat is included in this word prosper ? It includes not onely successe , ( which is the maine upshot of all , but all that tends to good successe : prosper thy servant this day ; that is , direct thy servant this day how to doe , and to carry himself . And likewise assist thy servant ; when thou shalt direct him , assist him by thy strength , direct him by thy wisedome , prosper him with thy grace , give him good successe in all . It includes direction , and assistance , and good successe ; in that he saith , prosper thy servant , it includes these things . First of all , that in our selves , there is neither direction nor wisedome , nor abilitie enough for successe : we have not power in our selves to bring things to a comfortable issue : so it inforceth selfe deniall ; which is a good disposition when we come to God in prayer . And then againe to attribute to God all , both wisedome , and strength , and goodnesse and all : here is a giving to God the glory of all , when hee saith , prosper thy servant this day . Then in the third place , here is a dependance upon God ; not onely acknowledging these things to be in God ; but it implies a dependance upon God for these , Prosper me Lord , I cannot prosper my selfe ; & thou who art the Creator , hast wisedome and strength , and goodnesse enough : therefore I depend upon thee ; upon thy wisedome for direction , and upon thy strength for assistance , I depend upon thy goodnesse , and all for a blessed issue , here is dependance . Againe in the fourth place , here is a recommendation of all by prayer : a recommendation of his inward dependance upon God for all . Now Lord prosper thy servant . So that when we come to God for any prosperity and good successe , let us remember that wee bring selfe-deniall , and an acknowledgement of all excellencie to be in God ▪ to guide and direct and assist , and blesse us . And remember to depend upon him , to cast our selves on him : to bring our soules to close with the strong and wise , and gracious God , that God and our soules may close together . And then commend all by prayer to cast our selves and our affaires , and to roll our selves ( as the Scripture saith ) and all upon God : and then wee shall doe as the holy man Nehemiah did here , we shall desire to good purpose that God would prosper us . Indeed it is not in man to guide and direct his owne way . Wee are darke creatures , and we have not wisedome enough : and we are weake creatures , wee have no strength : we are nothing in our owne strength . And for successe , alas a thousand things may hinder us from it ; for successe is nothing but the application of all things to a fit issue ; and foreseeing all things that may hinder , and a removing of them ; now who can do this but God ? One maine circumstance that besiegeth and besets a businesse , may hinder an excellent businesse : who can see all things that beset a businesse ? all circumstances that stand about a businesse ? who can see all circumstances of time , and place and persons , that are hindrances , or furtherances ? it must bee an infinite wisedome that must foresee them , man cannot see them . And when men doe see them , are there not sudden passions that come up in men that robbe them of the use of their knowlege ? that though they know them before : yet some sudden passion of feare or anger may hinder the knowledge of a man , that he is in a mist , when hee comes to particulars : whē hee comes to apply the knowledge that he had before , he knowes not what to doe . So that unlesse God in a particular busines give successe , ( who is infinitely wise and powerfull to remove al hindrances ) there will be no successe . As it is in the frame of the body , it stands upon many joynts , and if any be out of tune , the whole body is sicke . And as it is in a clocke , all the wheels must be kept cleane and in order : so it is in the frame of a businesse , there must all the wheeles be set a going , if one be hindred there is a stop in all . It is so with us in the affaires of this world , when wee deale with Kings and States , if all the wheeles be not kept as they should there will be no successe or prosperity . Nehemiah knew this well enough , prosper thou therefore . He meant not to be idle when he said this , prosper thou : for he after joyned his owne diligence , and waited . Therefore joyne that , if we would have our prayers to God , and our dependance upon him effectuall for prosperity and successe , be carefully to use the meanes , as he did , he stands before the King , and observed how he carried himselfe to see what words would come from the King ; and then hee meant after to put in execution , whatsoever God should discover . It should teach us ( to make this use of it ) when we deale in any matter , to goe to God to prosper it , and give successe , and direction , and assistance , and a blessed issue . For God , that we may alway depend upon him , he keepes one part in heaven still : when he gives us al likelihood of things upon earth , yet he reserves still the blessing , till the thing be done , till there be a consummation of the businesse , he keepes some part in heaven : because he would have us sue to him , and be beholding to him , he will have us go up to heaven . Therefore when we have daily bread , we must pray for daily bread ; because the blessing comes from him . Our bread may choake us else , we may dye with it in our mouthes , as the Israelites did : but when we have things , we must depend on him for a blessing , all is to no purpose else . Let us learne by this a direction to piety and holy walking with God : in all things to pray to God for a blessing . And to that purpose we must be in such a condition of spirit , as we may desire God to prosper us : that is , we must not be under the guilt of sin when we come to God to prosper us . And we must be humble , God will not prosper a businesse till we be humble . As in the case of the Benjamites , when they came , they were denyed , the first , second , and third time , till they prayed and fasted , and were thorowly humbled , they had their suit denyed : If the cause be never so good , till wee be humbled , God will not prosper it : because we are not in frame for the blessing ; if we had it we would be proud . God , in preventing mercy and care will grant nothing till we be humbled . Therefore let us see that we be humble ; and see that the matter be good that wee beg God to blesse and prosper us in , or else we make a horrible idoll of God , we make ( with reverence be it spoken ) a divell of God . Doe wee thinke that God will give strength to an ill businesse ? This is to make him a factor for mischiefe , for the Divels worke : Wee must not come with such strange fire before God , to transforme God , to the contrary to that he is : but come with humble affections , with repentant soules for our former sinnes . And let the thing it selfe be good , that we may come without tempting of him ▪ let the cause be such that we may desire Gods assistance without tempting of him , as we do when it is good and when we come disposed . Then com with a purpose to referre all to his service . Lord , if thou wilt blesse me in this businesse , the strength and incouragement I have by it , I will referre it to thy further service . Let me have this token of love from thee , that I have a good ayme in all , and then I am sure to speed well . Prosper now thy Servant . IT is an excellent poynt , if I had ●ime to stand on it . I beseech you let it have some impression upon your hearts . What is the reason that God blasts , and brings to nothing many excellent endeavours , and projects ? men set upon the busines of God , and of their callings in confidence of their wit and pride of their owne parts , they carrie things in the pride , and strength of their parts . Men come as Gods to a businesse , as if they had no dependance upon him for wisedome or direction , or strength ; they carry things in a carnall manner , in a humane manner with humane spirits : therefore they never find either successe , or not good successe . Let us therfore commend all to God , prosper thy servant . Before hee went about the businesse , holy Nehemiah , he sowed prayers in Gods bosome , and watered the seede with mourning ; as it is in this chapter hee mourned and prayed : when this businesse was sowne with prayers , and watered with teares , how could hee but hope for good successe , he mourned and prayed to God , heare thy servant . Now when wee deale with things in a holy manner , wee may without tempting God trust him . That which is set upon in carnall confidence and pride , it ends in shame : when men thinke to conceive things in witt , I , and in faction , and humane affections , God will not be glorified this way , God will bee glorified by humble dependant creatures , that when they have done the businesse will ascribe all to him ; Not unto us , but to thy name give the prayse . The direction and assistance and blessing was thine . Sayth God in Isay 50. towards the end , Goe too now ye that kindle a fire , walke in the light of your owne fire : but bee sure you shall end in sorrow . You will kindle a fire of your owne devises , and walke in the light of your fire , you will have projects of your owne , and be your owne caruers , but be sure you shall lie downe in darkenes and discomfort ; you shall lie downe in sorrow . A proud unbroken heart accounts these courses poore courses : it is but a course of weak and poore spirits to pray and fast , and humble themselves to God , and to feare God : alasse what are these ? these are weake courses : I hope wee have stronger parts , and meanes to carrie things . So they have a Kingdom in their braine . What is the issue of these vaine men , when God discovers all their courses to be vaine at length , to be winde , and come to nothing . Prosper now thy servant , saith he . Let us learne this lesson likewise . If wee come to God in a particular businesse , that wee are not so confident in , to be pleasing to God : yet in generall to submit our selves , Lord prosper thy servant , goe before thy servant , let me deale in nothing against thy will , direct mee what is for thy glory ; and not to prescribe or limit God . Prosper thy servant this day . And grant him mercy in the sight of this man . HEE comes more particularly to his request , Grant me mercy in the sight of this man . We see that A King is a great organ or instrument to convay good things from God ( the King of Kings ) to men . Therefore hee prayes that God would give him favour in the sight of the King . For a King is the first wheele that mooves all other wheeles , and as it were the sunne of the common wealth ; or the first moover that mooves all inferiour orbes : therefore in heavenly wisedome he desires God to give him favour with him . For if he had that , the King could turne all the inferiour orbes to his pleasure . Indeede it were a point worthy enlarging ; but that it is not so seasonable for this time , the time being already spent . You see what great good God conveyes by Kings and Princes . And when God meanes to doe good to a Church or state , hee raiseth up nursing fathers and nursing mothers , he wil raise up both Kings , and subordinate Nehemiah's , excellent men , when hee hath excellent things to doe . But the maine thing here intended , which I will but touch , is , That considering they stand in such a subordination to God , as to be instruments to convey so much good , or so much ill , as they may as it is said of Ieroboam ; they either cause others to sinne , or to worshippe God . Therfore we should doe as good Nehemiah , hee prayes that he might finde favour in his sight . A wise and holy prayer , hee begins at the head , he goes to the spring of all good . Prayer is the messenger , or ambassador of the soule ; beeing the ambassadour of the soule , it goes to the highest , to the King of Kings first , to the Lord of Lords first ; it goes to the highest moover of all : and then desires him to moove the next immediate subordinate moover , that is , the King , that hee may moove other orbes under him , that things may bee carried by a gracious sweet course to a blessed issue . Therefore the observation hence is this . That when we have to do any thing with great men , with Kings , &c. how ever beginne with the King of Kings , and doe all in heaven , before wee doe it in earth : for heaven makes the lawes , that earth is governed by . Let earth conclude what it will , there will be conclusions in heaven that will overthrow al their conclusions . Therfore in our prayers wee should beginne with God , and desire him with earnest and fervent intreaties , that hee would set al a going , that hee would set in frame these inferiour causes . And when wee have gotten what wee would in heaven , it is easie to get in earth . Let us win what wee desire in heaven at Gods hands , and then what an easie thing is it to worke with Princes , and other governours in state , when we have gotten God once ? hath not hee the hearts of Kings in his hand as the rivers of waters : to turne this way or that thē way ? As a skilfull man derives water by this chanell or by that , as he opens a vent for the water . So God opens a way to vent the deliberations , and determinations of Kings and Princes to runne this way or that to this good or to that , as hee pleaseth Therfore considering that there is an absolute dependance of all inferiour things from God , when we have to do with Kings or great men , let us alwaies beginne with prayer . As Iacob when hee was to deale with Esau , hee falls down and prayes first , and when hee had gotten of God by prayer , God , that makes even of enemies friends , hee turned Esaus heart , of an enemie to bee a friend . And God put into Iacobs heart a wise course to effect this , as to offer a present , and to give him titles , My Lord Esau , &c. God , when he will effect a thing amongst men , & heare the prayers that are made to him for the favour of men , he will put into their hearts such waies whereby they shall prevaile with men , as Iacob did with Esau . So Hester , before she goes to Ahasueros , she gate in heaven first by prayer , when shee had obtained of God by prayer● , how placable and sweet was Ahasueros to her ? So we see in other places of Scripture ; when holy men have beene to deale with men , they began with God . I beseech you therefore learne this point of Christian wisedome ; if you would speede well ( as we all desire to speede well in our businesse ) especially those that have publike imployments , that they would pray to God , that hath the hearts of Kings and Princes in his government and guidance , that he would make them favorable . And not to thinke to carry things in a violent course ; for then God doth not usually give that good successe : but to carry things in a Religious course to the King of heaven , and then to know in what termes to stand in all inferiour things , as may stand with the will of God in heaven . If so be there bee a dependance of all inferiours to God ; then we must not offend God , and goe against conscience for any : because hee is King of Kings , and Lord of Lords . He doth not set up authoritie against himselfe , to disarme and disable himselfe : he never went to set up Gods under him , to make him a Cypher , that hee should make them Gods , and God a man , or no bodie ; to alter all the frame of things . He never meant to set up any ordinance to nullifie and make himselfe nobodie . Therefore I say wee ought to pray to God for Kings , that so in our obedience we may be sure to doe nothing against conscience for any creature ; we must do all things that possible can be , that may procure the favour and ingraciate us , because it is in vaine to pray , unlesse wee use all possible meanes to winne their favour : but if it cannot be upō good tearmes , Then whether to obey God or man judge ye . And as the three young men , wee take no thought to answer in this matter ; our God can def●nd us if he will . And as Hester said , If I perish , I perish . When things are cleare , we are to be resolute . Yet reserving due respect to Gods ordinance , and to his lieftenant upon earth , I say alwaies reserving due respect , and using meanes to win favour , and also to use prayer . Holy Nehemiah , hee prayes here , and together with that he attends upon the King ; as good Iacob observed Esau : so all good meanes must bee used , or else God will not blesse our proceedings . Remember , that all inferiour gouernours whatsoever , they are subordinate and dependant , and therefore they must bee regulated by a superior . They are limited , they are dependant , they are derivative : they are dependant upon God , they are derived from him . Therfore as the Apostle saith that servants must obey their masters in the Lord . So wee must obey , & do all in the Lord ; that limitation must be alwaies added : but reserving that , it is a good thing to pray that there may be favour from the King : because it is of much consequence to bring businesse to a good issue . And with prayer there must be a using meanes to get favour , alwaies with this liberty , to doe it so farre as we can with preserving a good conscience . As they have a distinction among civilians , there is a parting with a thing Cumulativé and privativé . Cumulativé , that is , when wee part with a thing so , as that we reserve the proprietie : privativé , when wee give away the proprietie and all . Now so GOD parts with nothing below , as to strip himselfe , but cumulativé , hee derives authority to others , but reserves the propriety to himselfe . Therefore we must obey them in him , and with this limitation as it may stand with his favour . To draw to a conclusion , in a word . You see here that any good Christian may be a good statesman in one good sence ; what is that ? A good Christian hath credit in Heaven , and he hath a spirit of prayer , and his prayer can set God on worke , and God can set the King on worke , and hee can set his subjects on worke . Now he that can prevaile with God , to prevaile with the Gods upon earth here : surely such a man is a profitable man in the state . And you know God , he can alter all matters , and mould all things : it is but a word of his mouth . And what God can doe , prayer can doe ; for prayer bindes God , because it is the prayer of faith : and faith ( as it were ) overcomes God . Now prayer is the flame of faith ; the vent of faith , & faith is a victorious triumphant grace with God himselfe . If it bee any , it is Christians that can prevaile with God for a blessing upon a State ; then certainely there is no good Christian but is of excellent service in the state , though in particular perhaps he hath not pollicie , and wisedom and government : yet hee hath Gods eare to heare him , and hee can pray to God , that God would make the King , and other subordinate Magistrates , favorable . You see what great good , a good man may doe in a State . The Innocent man delivers the Iland , as it is in Iob. And the poor wise man delivers the citie , as it is in Eclesiastes . A few holy gracious men , that have grace and credit in Heaven above , they may moove God to set all things in a blessed frame below . And surely if this holy meanes were used , things would bee better then they are : and till this be used , we can never look for the good successe and issue of things that otherwise we may hope for . Diverse things might be spoken of the doctrinal part , I will give you but a word of it . That God hath our hearts in his governement more then we our selves . I speake it to informe our judgement in a point of doctrine , whether God foresee and determine of things below upon foresight which way they shall goe ; or whether hee foreordaine , that they shall goe this way , because hee directs them thus ; that is to make God , God indeede : Hee determines that these things shall be , because he determines in the series , and order of causes to bring things to passe , and to guide Kings and Princes and Magistrates , and all this way . Againe , whether God hath set all men at liberty ( in matters of Grace especially ) that they may apply grace at their liberty , which way they wil , and in fore-sight which way they will apply their liberty to determine thus , or thus of them . This is to make every mans will a God , and to divest God of his honour , as if God could foresee the inclination of the creature without foresight that hee meant to incline it this way , or that way . Can God foresee any entitie , and thing that hath a beeing in nature , or grace without foresight to direct it this way or that way ? he cannot , this is to make him no God . Wee see God hath the hearts of Kings in his power , and that is the ground of prayer for grace to them . Why should we pray for them , if they could apply their own will which way they would ? Why should wee give thankes for that wee have liberty to doe this way , or that way ? It stopps devotion , and petition , and thankesgiving , to say that the creature hath libertie to apply it selfe , and God seeing it would applie it selfe thus , determined so . Oh , no ; wee must goe to God , he hath set down an order & course of meanes , and in the use of those meanes desire him to guide us by his good spirit , to enlighten our understandings , to guide our wills and affections by his holy spirit , because our hearts are in his governement more then our owne . If it were needfull to prove it , I could prove it at large : if there had beene such aliberty , good Nehemiah would never have made this prayer . But God doth strangely put thoughts and guide all , even of himselfe : as we may see excellently in the storie of Hester ) I will give you but that example and instance ▪ ) what a strange thing was it that Ahasueros could not sleep , and when hee could not sleepe to call for the book , and then that hee should reade of Mordecay ; and therupon to advance Mordecay : all this tended to the good of the Church ; it was a strange thing . And so in other things . It is a strange thing that God should put little thoughts and desires into great persons , and then follow it with this circumstance , and that , & so bring things to passe : all this is from God Except we hold this , that God rules al without , and especially the hearts of men , where it is his especiall prerogative to set up his throne : we shall never pray heartily , or give thankes . And if wee doe pray and give thankes , he will put thoughts into governours mindes , strange thoughts and resolutions for the good of the Church , that we could never have thought off : nor could come otherwise but from the great God of heaven and earth . We shall see a strange providence concurre to the good of al . But I must leave the enlargement of these things to your own thoughts and meditations . FINIS . Imprimatur . Thomas Wykes . August 24. 1639. Notes, typically marginal, from the original text Notes for div A12202e-120 No promise of mercy , but to those that re . +turne . It is a good Argument to plead with God for former favours . It is an an excellent skill and art in prayer to havestrong argumēts . Simile . Tertul. Empty relations have no comforts in them . Religion most seene in the affections . Simile . Those that will prevaile in prayer must look to the bent of their affections . Christianity consists especially in holy desires . Holy desires the imediate issues of the soule . Tryall of desires whether true . If constant If strong and growing . If for grace as well as mercy . If more for holinesse then happines in heaven . If accompanied with desire after the means that convey grace . 1 Pet. 2. Vse . Comfort for weake christians . Psal. 145. Why God accepts of desires . Because they are the breathings of his Spirit . Simile . Because they manifest the change of the soule . The true knowledg of our relation to God a meanes to strengthen faith in prayer . Simile . What is included in the word prosper . In our Petitions to God for any prosperitie or good successe , wee must bring selfe deniall . Simile ▪ With our prayer for successe , wee must use the meanes . Vse . In what condition of soule wee may expect prosperity from God The King a great instrument to convey good things frō God to men . Observ. In busines with great men looke first to God . A good Christian , is a good Statesman God hath our hearts in his government more then wee our selves .