Die Mercurij, 29. junij, 1642. IT is this day Ordered by the COMMONS now assembled in PARLIAMENT, That Sir Thomas Barrington do return thanks to Doctor Gouge for the great pains he took in his Sermon this day preached at St. Margaret's in Westminster at the entreaty of the COMMONS House of PARLIAMENT, this being the day of the public Fast, and that he be desired to Print his. Sermon; and that no man presume to print it, but such as he shall appoint, till the House shall take further Order. H. Elsing, Cler. Parl, D. Com. I Appoint joshua Kirton to Print the foresaid Sermon. WILLIAM GOUGE. THE SAINTS SUPPORT, Set out in A SERMON PREACHED Before the Honourable House of COMMONS assembled in PARLIAMENT. At a public Fast, 29. june, 1642. By William Gouge. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ECCLUS. 49. 13. Among the Elect was Nehemiah, whose renown is great. LONDON, Printed by G. M. for Joshua Kirton at his Shop in Paul's Churchyard at the Sign of the white Horse, MDCXLII. TO THE HONOURABLE HOUSE of COMMONS assembled in PARLIAMENT. Most worthy Patriots, THE Wiseman among his many approved Proverbes, Prov 25 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta modus suos. Merc. Quibus modia dici debet V●t. Tempore, suo. 〈◊〉. hath this choice one, A word spoken upon his wheels (so runs the Original, or set upon his measures, that is, as our English not unfitly hath translated it, fitly spoken) A word fitly spoken, is the like Apples of Gold in picutres of silver; precious and pleasant. Precious, as golden Apples: pleasant as yellow Gold curiously wrought and artificially wreathed in white Silver. This Proverb turned my mind to think of some seasonable Theme, after notice was given me, that by your Order, which to me is a Law, I was deputed to preach before your Honourable Assembly. And I think I have hit upon a fit Subject, were I fit and able to handle it as it is meet to be handled in such an Assembly. It is the Pattern of a good Patriot. A point pertinent in General and Particular. In General, a Pattern or Example registered and approved in Sacred Scripture, shows 1. What is the good and acceptable will of God. 2. * Si inveniuntur exempla quae nos per rectan ducunt viam, sequen. da sunt. Hier. ad celant. What in like case others are bound to do. 3. † Excitamur in ipem, qua nos etiam ita posse vivere, qui homines sum ex eo quod aliqui homines ita vixerunt, minimè desperamus. Aug de Trin. l. 8. c. 9 What may be done by such as will thoroughly set themselves to it. 4. What, when it is so done, may be pleaded in an humble-self-denying manner before God. In Particular this Example of Nehemiah shows, 1. Who is a good Patriot. 2. How he ought to behave himself. 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut de Lib instit. What difficulties and dangers attend him. 4. What opposition and contradiction he is like to meet with. 5. What resolutions become him. 6. On whom his confidence is to be placed. Our times are in many things not much unlike to the time wherein Nehemiah came to Jerusalem. Grievances in State. Corruptions in Church. He did as much as in him lay (and that indeed was very much) for redressing of the one, and removing of the other. His pattern is not only an Instruction, to teach what is to be done: or an Incitation to stir up such as know what is to be done: but also a justification and Approbation of such as do as he did. And they may look for such an end, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. joseph An●iq. jul. l. 11. c. 5. as josephus testifies that Nehemiah had. His testimony is this, When Nehemiah had done most magnificently many good things worthy of praise, being an old man he died, and lest behind him the name of a gracious, just and bountiful man toward his own Nation. The Lord incline our great King's heart to you, as he did the heart of Nehemiahs' King to him, and so work by you, as he did by him: that every of you may with such confidence say to your God, as he did to his, Think on me, my GOD for good, according to all that I have done for this People. This is, this shall be, the prayer of Your daily Orator William Gouge. A SERMON PREACHED Before the Honourable House of COMMONS, at the celebration of a FAST 29. june, 1642. NEHEM. 5. 19 Think upon me, my God, for good, according to all that I have done for this people. THose two motives which enduced the good Patriot Nehemiah to prefer this Petition to his God, have enduced me to choose it for my Text, to handle it before so many worthy Patriots as are now met together to present their humble supplications to their God. The two motives were these, 1. The many, great, good things which he had done for the Church and State. 2. The many, great, desperate dangers which he had met with, and knew he should further meet with in prosecuting his good beginnings. Whether there be not at this time the like occasions for the representative body of this Kingdom, as one man, to pray and say, Think upon me my God for good, according to all that I have done for this people, let the times judge. To this Text the more diligent heed is to be given, in that it containeth the last memorable matter which the Holy Ghost saw meet to commend to his Church in the old Testament. For the former part of it (wherein the main substance of the whole lieth) is repeated in the last clause of this Book, Neh. 13. 31. which is the last Book of the old Testament. For all the Prophecies registered in the old Testament were before Nehemiahs' time: which thus appeareth. All but the three last were before the Captivity of the jews in Babylon. Two of those last three, Ezr. 5. 1. Hag. 1. 1. Zech. 1. 1.— 7. 1. Haggai and Zechary uttered their Prophecies about the time that the Temple was finished, in the four first years of Darius his reign. Malachi who is the last of all the Prophets prophesied anon after the Temple was built, Malachi, id est Esdras, post Aggeum & Zechariam, qui sub Dario prophet averunt, fuisse credendus est Higher in pro in Malach. Lege Clem Alex Strom. l 1. as is evident by the main scope of his Prophecy: So as he may well be thought to have uttered his Prophecy in the days of Darius, or in that time of Artaxerxes reign, wherein Ezra came first to jerusalem. For Malachi is supposed to be Ezra, and called Malachi, because he was the Lord's Messenger. As for the book of Hester, though it be placed after this of Nehemiah, yet is it an History of many years before: for the things therein recorded were in the reign of Ahashuerus, Host. 1. 1. of whom mention is made, Ezr. 4. 6. He ended his days fourscore years before Nehemiah came to jerusalem. The compiler of the books of the old Testament, had more respect of the order of matter then of time in placing Ester after Nehemiah. For Ezra and Nehemiah are one continued History, which sets down the restauration of the jews after their captivity. Both were written by Ezra, and of old called the first and second book of Esdras: Apud Hebraeos Esdrae, Neemaeque sermones inunum volumen coartantur. Hieron in Esd. & Neem praesat. Ezr. 2. 2.— 3. 8. yea by the Hebrews they were both brought into one Volume. For the foresaid end of settling the State of the jews there were three solemn come of three famous persons to jerusalem. The first was of Zerubbabel, who being a young man laid the foundation of the Temple in the reign of Cyrus, and being an old man finished it in the reign of Darius. The second was of Ezra, — 6. 15. a ready Scribe in the Law of Moses, — 7. 6. whose coming was * After the return of the jews Cyrus reigned nine years, One Darius 36. Ahashuerus 22. One Artaxerxes 40. Another Darius 19 Another Artaxerxes 7. before Ezra came. Neh. 5. 1. etc.— 13. 4. about one hundred thirty and three years after the first, in the seventh year of Artaxerxes. He came to instruct the jews in the Law of God. The third was of Nehemiah, thirteen years after Ezras. The end of his coming was to build up the City of God and the wall thereof, that God's people might therein more freely observe God's Ordinances, and live in safety and security from their enemies. When he came thither he found many Grievances in the State, and corruptions in the Church. Those he redressed, these he remooved: and withal settled the Sabbaths Sanctification. Ne. 13. 15, etc. To show whence he received his courage to do what he did, notwithstanding the strong and great oppositions against him, it is oft noted in this book, that his heart was on his God, to whom on all occasions he preferred his prayer in the beginning, progress and end of all. So soon as he heard of an occasion of going to jerusalem, Neh. 1. 4. etc. he made his prayer to God. It was the first thing he did. Ever and anon was his heart lift up unto God in the Progress. * Neh. 2. 4.— 4. 4.— 4. 9— 5. 19— 6. 14.— 13. 14.— 22.— 29. Eight particular instances thereof betwixt his first and last prayer, are expressly noted in this History. This History is concluded with the same prayer that is in my Text. Thus you see how my Text is inserted in the midst of this History, as a Demonstration of the Support whereon this Patriot rested, and whereby he was encouraged in his good, great, difficult, dangerous attempts. May I in this Auditory have leave to give, meo more & modo, after my ordinary and plain manner, the Grammatical Interpretation and Logical Resolution of the Text, a more ready way will be made thereby for raising and prosecuting proper Theological Observations thereout. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore of the sense. The word translated, Think, properly signifieth Remember. Neh. 1. 8.— 6. 14.— 13. 14.— 22.— 29.— 31. So it is in other places translated even by these Translators, and that six times in this book applied to God. It importeth two things. 1. To keep and hold fast in mind and memory what is once known. So it is opposed to forgetfulness: as where the Law saith, Remember and Forget not. Deut. 9 7. 2. To call again to mind and memory what was once known, but after forgotten: in which sense saith Pharaohs Butler, Gen. 41. 9— 40. 23. I do remember my faults this day. He had forgotten his faults, his imprisonment, his dream, the interpretation and issue thereof (all which are employed under this phrase, The chief Butler did not Remember Joseph, but forgot him) But by the wise men's ignorance of the meaning of Pharaohs dreams, he remembered and called to mind his faults, and what followed thereupon. In these two respects a word derived from this root is put for a Memorial: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 28. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est. 6. 1. and for Records: by which matters are so kept and retained, as they are not lost or forgotten: and by which if matters be forgotten they may be again called to mind, as Mordecais faithfulness to the King being forgotten, was by the Kings hearing the Records brought to his mind. This act of Remembering is in sacred Scripture applied to God and man. To man properly in both the acceptions. As the two proofs do show. For to man it was said, Deut. 9 7. Gen. 41. 9 Remember and forget not: and he was a man that said, I do remember my faults. To God it is most properly applied in the former signification. For he ever fast holds in memory and never forgets what he once knows: Act. 15. 18. And known unto God are all his works from the beginning of the world. Yea, also in the latter signification it is oft attributed to God, jer. 44. 21. as where it is said, Did not the Lord remember them? and came it not into his mind? The latter phrase showeth that the act of remembering attributed to God in the former clause, is meant of calling to mind what was formerly known. job oft calleth on God to remember him in this sense. job 7, 7.— 10, 9— 14, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this respect God is said to have Remembrancers: to whom he thus saith, Put me in Remembrance: and to this end he is said to have a book of Remembrance. See Margin on Isa. 62. 6. Isa. 43. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal. 3. 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But surely these things cannot be properly spoken of God. They are to be taken tropically, by way of resemblance, after the manner of man. When men having forgotten a friend, neglect him, do nothing for him, suffer him to want, to be oppressed, to lie in prison, or remain in captivity, but being put in mind that he is such and such a friend, do good to him and secure him, are said to remember him: So God (when after long suffering his children to want such and such a blessing, or to lie under such and such a cross, he bestoweth on them the blessing which they so long waited for or freeth them from the cross under which they lay so long) though he never forgot them, but knew and saw their want and pressure, is said to remember them. Thus he remembered Rachel, Gen. 30. 22. Exod. 2. 24. who had long wanted a child: and the Israelites, who had long lain under bondage. In brief Nehemiah by this phrase, Think upon or Remember, intendeth that God would so deal with him, as he himself might have assurance and others evidence, that God did think upon what he did and well remember it. This Petition he makes, not as doubting of God's goodwill to him, but as resting on God for some evidence thereof. For what believers expect from God they pray for: and what they pray for, with confidence they expect to receive. To give further evidence of his special assiance on God, he restraineth this act of God's goodwill to himself in particular, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this clause, upon me, and it carrieth this Emphasis, that though the Lord regarded not them who testified no hearty affection to himself, his house or people, yet he would think upon him whose heart was set on all these. Think on me. The next clause, my God, doth yet further set out that his special affiance on God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My, is an appropriating particle: yet such an one as admits others that are of like quality. Nor this, nor the former particle of speciality, nor Me, nor My is to be taken exclusively, as if he exempted all but himself from these privileges, for before this, he desireth God to think on others like himself, Neh. 1. 11. thus, O Lord, I beseech thee, let now thine care be attentive to the prayer of thy servant, and to the prayer of thy servants who desire to fear thy name. And though a Neh 28, 18.— 6. 14.— 7. 5. 13. 14, 15, 29, 31. sometimes he express the relation betwixt God and himself in the singular number, my God, yet b Neh. 4, 4, 9, 20.— 13. 18, 17 other times in the plural number, thus, our God, yea and in the second and third persons, thus, c Neh. 8. 9 your God, d Neh. 13. 26. his God, e Neh. 12. 45. their God. He useth the first person and singular number (my God) to testify the full assurance he had of his own interest in God. He useth other persons and the plural number (His God, Our God, Your God, Their God) to intimate the strong persuasion he had of others like interest in God. The former is judicium certitudinis, an assured knowledge: the latter judicium charitatis, a charitable belief. That these two may stand together is evident by these phrases joined together, f Ruth. 1. 16. Thy God shall be my God: g joh. 20. 17. I ascend to my God and your God. By the way take notice, that the mention which I made of the singular number, hath respect to the translation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De istis decem nominibus lege Hier. Epist add Marcel. See also the Church's conquest on Exod. 17. 15. Sect. 72. rather than to the original, especially in the title GOD. For the Hebrew word is one of those ten titles which in sacred Sacred Scripture are as names attributed to God; and it is of the plural number. As all the other titles have their significations and mysteries, so this. It importeth a plurality of persons: yet so as in construction it intimateth an unity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbatim Dij creavit. Gen 1. 1. an unity in nature, the unity of the Deity. For it is joined with a verb of the singular number: as in the first sentence of the Bible, which in other languages may imply some Grammatical incongruity; but it expresseth a true Orthodox, Theological Mystery: which God from the beginning would have to be known for his own glory and Churches good. For (even our enemies, worshippers of false gods being Judges) our God is such a God, as no other God could ever be imagined like unto him. Many of God's incommunicable properties and works have (though most unjustly and falsely) been attributed to false gods, as h O Pater o hominum, ●ivumque aeternae pote, ●… Virg. AEneid. 10. eternity, i Teque omnipotens Neptune invoco, Cic Tusc. l. 4. omnipotency, k Ovid Met l 1. creation of Heaven and Earth, l Ovis nutu & arbitrio coeum, terra, martque reguntur, Cic ac Fin. divine providence, and other the like. But it never came into the mind of any Idolater to imagine his God to be three in one. The Trinity in Unity is a mystery of mysteries, making much to the honour of him that is known and believed to be such a God. By it also we know and believe that the Spirit which proceedeth from the Father and the Son, and helpeth our infirmities, enableth us to do the will of God and establisheth us against all assaults, is true God: and that the Son of God, the only begotten of the Father, the Mediator betwixt God and man, is true God: and that the Father to whom we have access for all needful blessing, is true God. Thus we have not many gods for many purposes; but one God for all turns. One to enable us to go to the throne of grace: One to mediate for us there: One to accept us there, all one God. Is not this a comfortable mystery? But this by the way. That for which he desireth his God to think upon him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 7 28. 1 Kin. 8. 66. is for good. The Hebrew word properly signifieth goodness, and is so translated in sundry places, oft in the Psalms and Prophets. Some therefore here take it for a property in God, and the cause or ground of his saith and hope, and of all blessing: as if he had thus expressed it, Think on me for thy goodness sake. This is in itself a good sense, and answerable to this of David, Remember thou me for thy goodness sake o Lord. Ps. 25. 7. But in my Text the particle of relation to God, (Thy) is not expressed, and the proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressed, admits not that sense. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In bonum. Therefore the LXX. Greek Interpreters, the ancient Latin and sundry other translate it as our English, for good: in like manner is this very word with this preposition turned (Gen. 50. 20.) unto good. Thus it sets down the end why he would have God to think on him, namely, some good, benefit, blessing to himself. That this is here intended, is further evident by that which follows, according to all that I have done, etc. Look upon your books and ye will find this word, according, in another character, which showeth that it is not in the Original, as indeed it is not. Some therefore join these two words, In bonum omnium quae feci. good, all, together, thus, for good of all that I have done. This exposition might well stand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distinguit mediam sententiam, & respondet colon. but that there is an accent or pause annexed to the former word, which distinguisheth sentences, or at least the parts of a sentence. Something therefore must be understood to make up the latter part of this sentence: and surely our English hath hit upon the fittest supplement, as the ancient Latin, Secundum omnia. and sundry other languages. The particle (according) here supplied, is oft on like occasions expressed, Ps. 62. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as where the Psalmist saith to God, Thou renderest to every man according to his works. By this supplement no merit, but the kind or quality, and measure or quantity of reward is intended. Gal. 6. 7, 8. In regard of the kind, whatsoever a man soweth, that shall he also reap. He that soweth wheat shall reap wheat: he that soweth tares shall reap tares: He that soweth to his flesh, shall of the flesh reap corruption: but he that soweth to the spirit, shall of the spirit reap life everlasting. 2 Cor. 9 6. In regard of the measure, He which soweth bountifully shall reap bountifully. Therefore he adds the next general particle All, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for All compriseth many things under it, and excludeth not any at all. That which he pleads of his own doing in this phrase (that I have done) is not to be taken in reference to his own ability in and of himself: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to the manifestation of the power of God's Spirit in him, Zach. 4. 6. 1 Cor 15. 10. which God himself thus expresseth, Not by might nor by power, but by my spirit, and Saint Paul thus, I have laboured more abundantly than they all: yet not I, but the grace of God which was with me. For further amplification of what he did, he adds the persons in whose behalf he did all that he did, for this people. He means hereby the jews, among whom he then was, and thereupon as pointing at them, he useth a double demonstrative particle, as if to the full it had been thus expressed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this people, even this. Well might he set this emphasis upon that people, because at that time they were the only Church of God, Exod. 19 5. a peculiar treasure unto him above all people. Thus have you the plain meaning of the Text. The sum of all in two words is, Saints Support. Which is in one word GOD. This Support of Saints is set down in form of a Petition. Therein is expressed, 1. The Person petitioned. 2. The Point prayed. The Person is set out, 1. By his general title, GOD. 2. By his special relation, MY. In the Point prayed for, ye may observe, 1. The Kind 2. The End of it. The Kind points at, 1. An Act desired of God, THINK UPON. 2. The special Object thereof, ME. The End is, 1. Generally propounded, FOR GOOD. 2. Particularly amplified. In the amplification are distinctly set down. 1. The Ground, THAT I HAVE DONE. 2. The Rule, ACCORDING TO. 3. The Extent, ALL. 4. The Restraint or Limitation, FOR THIS PEOPLE. Think upon me, my God, for good, according to all that I have done for this People. The Observations hence arisings are these. I. GOD is the Support of Saints. This Saint by directing this his Petition to God, gives instance hereof. II. The LORD is a peculiar GOD to a Believer. This appropriating particle, MY, being uttered by a believer in reference to God, evinceth as much. III. GOD hath Remembrancers. He that said to God, think upon or remember, was such an one. iv GOD'S mind is soon drawn to his own. He that could say, my God, was one of Gods own and thereupon was persuaded to say to his God, think upon ME, in confidence that God would soon so do. V Prayer may be made for ones own good. This phrase for good, intends as much. VI Works may be pleaded before GOD. So doth he that in his prayer to God thus pleads, that I have done. VII. Man's works are the rule of God's reward. This is implied by the word fitly supplied, according. VIII. Every thing well done shall be rewarded. This general particle All, extends to every good work, and intends such an extent of reward. IX. Good done to GOD'S people is most acceptable. Thus much is manifested, as by the expression of this people, so by the emphasis added thereto, this people, even this. These are the principal intendments of this Text. That ye may the better discern the true and just ground of all these points, and especially of this Patriots confidence, whereby he was enboldened to put his God in mind, to think on him for good according to all that he had done for his people. I suppose it will not be impertinent, nor yet unprofitable to give you a brief view of such particular acts done by him, as are in this book distinctly specified from the beginning to my Text. Hereby ye may have a pertinent pattern for Justification of what ye have done, and direction for what remains yet to be done: and withal ye may see in what courses and causes ye may with confidence depend on your God and say, Think on us our God for good, according to all that we have done for this people. 1. The first particular noted of him is an inquisitive disposition after the State of the Church, how it fared with her. So soon as he heard that Hananis and others were come from judah, Neh. 1. 2. he asked them concerning the jews, and concerning Jerusalem. He himself was in a safe and secure place: He had the favour of the greatest Monarch then on Earth: yet he thought not that enough: he must know how the Church doth. By this enquiry he came to know what otherwise, it may be, he should never have known: and then the Church might have wanted all that good which he did for it. Ignoti nulla cuptilo. What eye sees not or ear hears not, heart rues not. Natural men are in a most woeful plight: But because they know nothing of it, they are no whit moved with it, nor care to seek any redress for it. Many do nothing for the Church, because they know nothing of the Church. Be we therefore inquisitive after it. 2. That which he heard of the Church's distress wrought much compassion in him: Neh. 1. 4. For he sat down and wept, and mourned certain days. By this sympathy he shows himself a true member of the Church. 1 Cor. 12. 26. If one member suffer, all the members suffer with it. This cannot but beseem the best. For of God himself it is thus said, Iud 10. 16. Isa. 63. 15. Hos. 11. 8. His soul was grieved for the affliction of Israel. In such cases his bowels are said to sound: and his heart to be turned within him. Art thou Lord so affected, and afflicted at our misery, and we no whit moved with our own or others distresses? Amo. 6. 1, etc. Woe, saith the Prophet, woe to them that are at ease, etc. that stretch themselves upon their couches, and eat the Lambs out of the flock: that chant to the sound of the viol: that drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of Joseph. What good can be expected from such senseless dispositions? That compassion which was wrought in this Patriot, set him on work, to do all that good which he did for the Church. Let this mind be in you, which was also in him. 3. Before he attempts any thing, he goes to God. First to God, then to the King. I prayed, saith he, Neh. 1. 4. before the God of Heaven. This made all that he did so successful as it was. Saul, though an hypocrite, could make this apology for his overhasty sacrifice, 1 Sam. 13. 12. The Philistines will come down now upon me to Gilgal, and I have not made supplication to my God. A Love principium. The very Heathen did use to begin all with their God. Should not we Christians so do with our God? I am confident ye so do: and thereupon with confidence I may say, Go on, and prosper. 4. He added one kind of prayer to another: to his daily, ordinary prayers, he added extraordinary. The phrase of praying day and night, Neh. 1 6. implies his constant morning and evening prayer, wherein he was ever mindful of the children of Israel. His susting was an evidence of extraordinary prayer. — 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This particle, now, or this day, prefixed before day and night, showeth that in this day of extraordinary prayer helped by fasting, he omitted not his ordinary morning and evening devotion. Thus much was prefigured in the Law. Ex. 29 38, 39 Num. 28 3. etc. For every day one Lamb was to be offered in the morning, and another at even: on their feast days they had other solemn sacrifices enjoined, yet so as with those extraordinary sacrifices they joined their daily morning and evening burned offering. In the 28. and 29. Chapters of Numbers, Numb. 28. 10, 15, 23, 24, 31. & 29, 6, 11, 16, 19, 22, 25, 28, 31, 34, 38. where those extraordinary sacrifices on their several days are expressly set down, this proviso (beside the continual offering) is fifteen times repeated. Ordinary and extraordinary prayer joined together, will add life and power each to other. Ordinary morning prayer may prove to be a good preparation to the extraordinary ordinance: and the evening ordinary prayer a means of calling our failings in the extraordinary to mind, of craving and obtaining pardon for the same, and procuring a blessing in all. As for extraordinary prayer quickened with fasting, it was never performed (if at least it were rightly performed) without some more than ordinary blessing. That Dvell, which cannot otherwise be cast our, may be cast out by prayer and fasting. Mat. 17. 21. What therefore God hath joined together, let no man put asunder. I might here distinctly set out the particular branches of his powerful prayer, as, 1. His solemn preamble, Neh. 1. 5. whereby he showeth how his mind was so fixed on God's greatness and goodness as it had wrought a mixture of fear and faith. 2. — 6. His humble confession of sin: of his own sins, of the sins of his father's house, yea and of the whole house of Israel. Ps 32. 5. Pro. 28. 13. 1 joh. 1. 9 Neh. 1. 8, 9 This, penitently done, is the ready way for obtaining mercy and pardon. 3. His pressing Gods own promise, whereby he testifieth on what ground his faith was founded. 4. His pleading that special relation which was betwixt God and them for whom he prayed, thus, These are thy servants, — 10. and thy people. By this he gives proof that the mark he aims at is God's glory. 5. His putting God in mind of his former dealing with them, thus, whom thou hast redeemed, etc. This shows, that by God himself, and his former dealing with them, he is put on to commend their cause to him. 6. — 11. His quickening of his own spirit, by his earnest, ardent expression of his mind. But it being my purpose only to cull out such distinct acts of his as moved him to put God in mind of him for good, it might hinder my purpose to insist on every particular circumstance in those several acts, that are recorded of him. I return therefore to my principal purpose. 5. His heart was ready on the sudden to be raised to God. For when the King gave him occasion to make his mind known to him, Neh. 2. 4. he instantly prayed to the God of Heaven: Not by turning aside and uttering any words to God, but by lifting up his heart to God. This is called an ejaculation of the spirit: when the spirit within a man casteth up a sudden desire to God. This sudden desire might be, that God would direct him in ordering his desire to the King, and that God would incline the King's heart to grant his desire. So much was before thus expressed, Grant me mercy in the sight of this man, meaning the King. This may be as fervent and prevalent, as a solemn prayer uttered with the mouth, witness that ejaculation of Moses spirit, when he was in the midst of the people, and encouraging them against Pharaohs furious host that hotly pursued them: He than uttered no words of prayer, yet of that ejaculation, or inward desire, saith God, Exod. 14. 15. why criest thou unto me? which phrase implieth great fervency. This frequently and hearty used argueth an heavenly mind, and holy familiarity with God. This is one way whereby we may pray always, continually, even by the readiness of the heart to pray at all times, in all places, on all occasions, when we are alone, or in company, in conference, reading, studying, working, or doing any other lawful thing. Thus may I now in preaching, pray: thus may you even now in hearing, pray. Assuredly, if we were well disposed hereunto, we might have much better success in many things we do, than we have. What good success had this Patriot hereupon? God moved the King to grant whatsoever he desired. Neh. 2. 8. In sending, in delivering Petitions to the King on earth, Pray to the GOD of Heaven, as Nehemiah did. 6. Together with all sorts of prayer to God, Neh. 2. 5. he useth humane helps. He gratefully acknowledgeth the King's former favour: — 7. He humbly supplicateth leave to go to judah: — 8. he desireth a safe convoy: he craveth the King's Letters patent for all useful and needful Timber out of his Forests. All these were lawful means: and such means are the hand of God's providence, whereby he bringeth matters to pass. It is true indeed, that man liveth not by bread alone: Deut. 8. 3. means alone without God's blessing do no good. Asaes' fault consisted not simply in this, 2 Chr. 16. 12. that in his disease he sought to the Physicians, but in this, that he sought not to the Lord A woe is denounced against those that take counsel, Isa. 30. 1.— 31. 1. but not of the Lord, and that cover with a covering, but not of his Spirit. But true also it is, that where means are meet to be used, God will not bring matters to pass without means. In the great danger wherein Paul, and all in the Ship with him were, God promised that there should be no loss of any man's life among them: yet when the Ship-men (who are an especial means of help in fear of wreck) were about to fly out of the Ship, Paul said, except these abide in the Ship, ye cannot be saved. It will therefore be our wisdom to observe in the matters that we enterprise, what lawful means may be helpful thereto, and with prayer to use the same. By using means without prayer we presume: by praying without the use of means we tempt God. 7. He goes himself to the place where he intended to do good. Neh. 2, 11. I came to jerusalem, saith he. The desire that he had to have the work throughly done, moved him to go himself about it, and not to put it off to others. If men of place and power, who wish well to Church and State, were so minded, there would not be so many miscarriages in weighty matters, 2 King 4 30. as oft fall out. The Shunamite would not leave the Prophet, till he himself went to her child. His servant went with his staff, but effected nothing; When he himself came, the deed was soon done. A difference betwixt a Gentleman that holdeth his land in his own hands, and scarce raiseth up so much as the ordinary rent amounts to, and the Farmer, who beside the rent, raiseth up a good livelihood, herein lieth; That the Gentleman lying in bed, or following his pleasures, saith to his servants, Go Sirs, intending that they should go about his work: But the Farmer saith, Gaw Sirs, Oculus Domini pascit equum. that is, Go we, together, or go with me. This Proverb, the eye of the Master makes the horse fat, intendeth as much. This may be a good pattern to you Governors, to us Ministers, and to all that have the charge of matters of moment. 8. He himself taketh an especial view of the ruins of jerusalem. Neh. 2. 13. I went out by night, saith he, and viewed the walls of Jerusalem, which were broken down, etc. He had heard thereof before: but now he was an eyewitness; and this increased his compassion, inflamed his zeal, and stirred him up more diligently and throughly to repair the ruins, and make up the breaches which he had seen with his own eyes. Sight of distress is of great force to work on the affections, and to procure succour. Luk. 10. 33. The Samaritan who came where the wounded man was, Tu desceude iudaginis study, ne quid sit quod salad, aut lateat. Ambx. de Pateiach. Abr l. 1. c. 6. and saw him, had compassion on him, and succoured him. Do ye likewise what ye can, to take special notice of the particular cases of such as are in distress, that nothing beguile you, nothing be concealed from you. Go to prisons, visit the sick, cast your eyes on miserable objects. 9 He putteth others in mind of that which he and they saw: Neh. 2. 17. and stirs them up thereby to be assistant to him, in these words, ye see the distress that we are in, etc. Come, and let us build up the wall, etc. This he did to stir up such a spirit in many others, as he himself had, and to obtain their help: that so the great work might the better go on. For many hands make light work. Multorum manibus grande levatur onus. The fruit and benefit hereof is distinctly set down in the third Chapter. Wherefore think it not enough (in great matters, which of and by yourselves ye cannot to purpose accomplish) think it not enough to do, even to the uttermost what lies in your own power: stir up others to be aiding and assisting to you. This justifies your Protestation, your Subsidies, Pole-money, Land-rate, Loans, and other means used for assistance from others in the weighty works you have in hand. 10. He manifesteth invincible courage against such adversaries as sought to blast all his good intents and endeavours. Neh. 2. 19 20. When Sanballat and others laughed them to scorn, and despised them, he with a confident spirit said, The God of Heaven he will prosper us; Therefore we his servants will arise and build. Behold his courage, behold the ground thereof. We will arise and build. O undaunted Spirit! God will prosper us: a sure and safe ground. If in any thing ye imitate this Patriot, herein imitate him. Be not discouraged by adversaries. 1 Cor. 16. 9 Where God openeth a great and effectual door to his servants, there will be many adversaries: Phil. 1. 28. But in nothing be terrified by them: and that ye may in nothing be terrified by them, so place your confidence on God, as ye may in faith say, The God of Heaven he will prosper us. The third Chapter distinctly describeth the assistance that was afforded by others in fencing the City, and is an express demonstration of the benefit of helpers, set down in the ninth branch. I therefore pass over this Chapter, that I may hasten to my Text. 11. In an holy zeal, and just indignation, he imprecates vengeance against proud, scornful, implacable enemies of God's Church, in this manner, Turn their reproach upon their own head, Neh. 4. 4. and give them for a prey in the land of their captivity, and cover not their iniquity, etc. I must confess that the imprecations of holy men recorded in sacred Scripture, are sharp, two edged tools: not for every ones handling. When Christ's Disciples would have commanded fire (as Eliah did) to come down from Heaven to consume the Samaritans, Luk. 9 54. 55. he rebuked them, and said, Ye know not what manner of spirit ye are of. Particular imprecations against particular persons are not for every spirit; but for such extraordinary spirits, as Prophets and Apostles had: Yet thus fare may every faithful spirit testify his holy zeal in this very kind of imprecation, by an indefinite extending it against such as are indeed mischievous and irreconcilable enemies of the Church. But because Saul may prove a Paul, and a persecutor may prove a preacher of the Gospel, we may not imprecate against any particular persons, yet against their mischievous practices we may. 12. Them whom he incited to assist him, he encouraged, and that by the same ground of encouragement whereby he himself was encouraged. He was encouraged by his confidence on God; Neh. 2. 20.— 4. 14. and thus he encourageth others, Be not ye afraid of them, remember the Lord, who is great and terrible. To such a purpose tends this of the Apostle, 2 Cor. 1. 4. God comforteth us in all our tribulations, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. Ye that are strong, do what ye can to strengthen others: Ye whose spirits are lofty and steady, lift up and hold up the spirits of others: put courage into others, ye that are men of courage. This was Christ's advice to Peter, Luk. 22. 32. When thou art converted, strengthen thy brethren, etc. 13. In an extraordinary case he useth extraordinary diligence and vigilancy. Neh. 4. 8, 11, 12 The manifold mischievous plots of their adversaries shown their danger to be more than ordinary. Ver. 0, 16, 17, 20, 21, 23. In this case, he set a watch against them day and night: One half of his servants wrought in the work, the other half held offensive and defensive weapons. Every workman wrought with one hand, and with another held a weapon, they had a trumpet to draw them all to the place of danger; they daily watched from the rising of the Morning till the Stars appeared: none of them put off their , saving that every one put them off for washing. Is not now the more than ordinary pains, watching, losing meal's meat, defensive provision, and diligence used by our Parliament, is it not every way warrantable and commendable? Have we any cause to complain thereof? Have we not just cause to bless God therefore? 14. He redresses home-grievances. He thought it not enough to secure the City from public enemies, unless also he eased the common people from the oppression of their Governors. Neh. 5. 1, etc. For there was a great cry of the people and of their wives, against their brethren the jews, who were Governors, and had power over them. The particulars of their complaints are expressly related. — 6, etc. This good Patriot hears them all, is much offended at the wrong-doers, adviseth about redress, and so order the matter, that for the wrong done, restitution and satisfaction is made; and for the future, order is taken that there be no more such grievances. Ye that justly have obtained the name of good Patriots, and have begun to redress many grievances, go on in that good work, till through God's blessing and your endeavours it be brought to some good perfection, as Nehemiah's was. Hear complaints, receive Petitions, examine Accusations, punish Delinquents, cause restitution of that which is unjustly taken away, and satisfaction for that which is wrongfully done, to be made. Ye are now the great Judges of this land: Iudex & Ara idem: pariter enim ad utrumque confugiunt qui inturia afficiuntur. Archite dict. job 29. 12. and of old it was said, that the Altar and judge are as one, in that such as are wronged fly to the one and the other for succour. Such was jobs practise. I delivered, saith he, the poor that cried, and the fatherless, and him that had none to help him. Remembrance hereof much comforted him against his friends unjust calumnies in the depth of his great miseries. 15. He relieved such as were in distress. It was not a pharasaical brag, but a known truth, which he thus professeth of himself, Neh. 5. 8. We after our ability have redeemed our brethren, etc. To him it seemed not sufficient to redress the wrongs which others had done, and to take off the heavy burdens which others had laid upon the backs of their poor brethren (which was a great privitive good) unless also positively be relieved with money, corn, and other necessaries, and that gratis, such as were in need. Hereby we see how fare our works of mercy ought to extend. This to the life is thus exemplified by a Prophet, Isa. 58. 6, 7. in the name of the Lord: Is not this the Fast that I have chosen, to lose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? (Though this be most properly meant of redressing such wrongs, as men themselves do, yet may it also be extended to redressing the wrongs which others do; but for the point which we have in hand, mark what follows) Is it not to break thy bread to the hungry, and that thou bring the poor that are cast out, to thy house, etc. This is the extent of charity. 16. He brought them to a solemn covenant and oath to bind them to that good order that he had made, Neh. 5 12. lest they should start from it. It is thus expressed, I took an oath of them that they should do according to their promise. (Their promise was this, We will restore them, and will require nothing of them: so will we do as thou sayest.) Yea he made a terrible imprecation against every one that performed not this promise. He feared least in his absence, when he should in the time limited return to the King, they would return to their former exactions and oppressions. Therefore he would hereby restrain them. A pious and prudent course. The like course we read to be taken by Asa, who bond his people by Covenant and Oath to remain faithful with the Lord. 2 Chr. 15 12. etc. This is the rather to be noted for justification and commendation of the course which both Houses of Parliament have taken, about bringing most of this Land into a solemn Covenant. The Lord make men faithful in keeping it, and give a happy issue thereto. 17. For the people's good in their necessity he remitted of his own right. For he was by the King appointed a Governor; and Governors had allowances due to them, which former Governors had taken: By reason hereof they were chargeable to the people, and had taken of them bread and wine, beside forty shekels of silver (that is, Neh. 5. 14, 15. Siclus S Scripturae ponderabat stateremunum, seu semiunciam Shined. five pounds sterling; for a shekel is half an ounce, which makes two shillings six pence: They exacted the foresaid bread and wine, that is, all manner of provision, ( * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Post argeti ficlos, posl quam accepissent ab eye 40 siclos argenti, olim constituros ancibus pro victu suo. Vatabl Summumius summa tniuria. Ci. office l & Orat pro Mur. beside the forty shekels, which was their set allowance) But, saith he, from the time that I was appointed to be their Governor, I and my brethren have not eaten the bread of the Governor. He renders this reason hereof, because of the fear of God. They therefore that fear the Lord will be like minded: they will not over-strictly stand upon their right, especially in times of necessity, and cases of extremity. Over-strict standing upon right may prove a great oppression. 18. He, though a Governor, did bear a part in that which he required others to do. I also, saith he, continued in the work of the wall: Neh 5. 16. neither bought we any Land: and all my servants were gathered thither unto the work. He had done much for them through the King's favour to him, Neh. 2. 8. and through that power and authority which the King had given him: For he obtained for them as much timber as was needful out of the King's Forest: He drew on others that were able to help on the building of the walls: He made special provision for their security against their adversaries: He did many other good turns for them; yet so long as there remained any thing which might further be done by him or his, all that he had done, though it were much, seemed to him too little. A worthy pattern this is to such as have done much good, to observe whether yet there be any thing wherein they may do more good, Gal. 6. 9 Let us not be weary in well doing. 19 Rom 12. 13. 1 Pet. 4. 9 Neh. 5. 17. He was given to Hospitality, and used it without grudging. For there were at his Table one hundred and fifty of the Jews and Rulers, besides those that came unto them from among the Heathen. So as he entertained all of all sorts: Heb. 13. 2. such as had their habitations thereabouts, and such as were strangers and came out of other countries. Thus he made his entertainment not only a work of courtesy in affording it to Neighbours and Rulers, who might have provided for themselves: but also of charity in extending it to strangers. How bountiful he was therein is made evident by the daily provision prepared for those purposes, as one Ox, six choice Sheep: also Foules once in ten days, and store of all sorts of wine. Hospitality to strangers as well as others, Gen. 18. 1, etc.— 19 1. etc. Heb. 13. 2. Mat. 25. 34, 35. is so acceptable to God, as he sent Angels with blessed tidings to be guests to such persons: and Christ reckons up this work of charity in special and by name among those which he doth most abundantly recompense. I will conclude this particular with that exhortation which Christ gave upon another's act of Hospitality, Luk. 10. 37. Go and do likewise. 20. Whatsoever he did, he did in respect to God. He expected no reward from man: nor did he propound any bie-ends to himself: nor did any thing on bie-respects. My Text gives a plain demonstration hereof. For thereby we see that his mind was fixed on his God. On God he calls to think upon him, from God he expects his reward for all that he had done. How many Nehemiahs, how many good and zealous Patriots would this and other Kingdoms have, if we had many men of place and parts so minded? Every one that minds God in every good thing that he doth, and expects his reward from him, in such a way, after such a manner as Nehemiah did, may with like confidence say to God, Think on me my GOD for good, according to all that I have done for this people. By this recollection of the principal acts of this Patriot, you see what remarkable matters he did: what difficulties and dangers he passed thorough, what encouraged and emboldened him to stand against so many, mighty, malignant adversaries as he met withal, and what was the happy issue of all. Hereby also you may further see what becomes worthy Patriots to do: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (virtutem intelligit) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Hesiod. what dangers and difficulties they may meet withal: (for what excellent work is not environed with many difficulties, yea and dangers too?) with what courage and constancy they ought to stand against malignant parties: on whom they may securely place their confidence: and on what ground any one may say, Think on me, my GOD, for good, according to all that I have done for this people. Thus have I brought you again to my Text: which (as you heard before) affords many considerable Observations. So much time hath been spent in setting out the pattern of a worthy Patriot, as there can be no expectation of handling all the nine Doctrines collected out of this Text. The first is the chiefest of all and compriseth the pith of all the rest within it. May I have liberty and ability to touch upon it, I will give place to my reverend Brother, that with greater strength may hold out the solemnisation of this day's humiliation. The first Observation is this, God is the Support of Saints. 1. He is a Support, because he is God. 2. He is so to Saints, because he is a peculiar God to them. 3. Saints know it to be so, in that they are Gods Remembrancers, and call upon him to think upon them. 4. Saints with more confidence rest on God for Support, because his mind is soon drawn to them: whereupon every Saint saith to God, think upon me. 5. Their expectation of good from God further shows, that they take him for their Support. 6. Their pleading of their works before God, gives further proof to the point. 7. The rather in that their works are the rule according to which God rewards them. 8. And in that he rewardeth every good work of theirs. 9 And finally, in that God hath most and best respect to that which is done to his people. Thus you see how the eight subsequent Doctrines have an eye to the first: so as I had cause to say, that the first compriseth the pith of all the rest within it. I come now directly and distinctly to handle it by itself. It is this, God is the Support of Saints. Many, many Epithets attributed to him in sacred Scripture, are as so many proofs of the point: such as these, a Ps. 14 6. Refuge, b— 31. 2. House of defence, *— 6 13. Shelter, c Ps 18. 2. Fortress, high Tower, Buckler, Rock, d— 119 114. Hiding place, e Isa 49. 26. Saviour, Redeemer, f Ps. 40 17. Deliver g— 54. 4. Helper, h Heb. 11. 6. Rewarder, yea i Ps. 27. 1. Salvation, k 1 Cor. 1. 30. Redemption, l Ps 115. 9 Help, m Gen. 15. 1. Exceeding great Reward. These latter Epithets being in the abstract (whereby is showed that all Salvation, Redemption, Help and Reward arise only and wholly from him) add much Emphasis to the point. There are two especial grounds thereof. 1. Saints taking God to be their Support. 2. God's undertaking to be to his Saints, what they take him to be. To him on all occasions they have recourse for Support: and He answerably supporteth them that have recourse to him. He never faileth them that seek him. Three things move Saints to take God for their Support. 1. The many enemies and dangers whereunto they are here subject. This world is a wilderness of wild and ravenous Beasts. All sorts of wicked men are those wild and ravenous Beasts: they are as Lions, Tigers, Bears, Wolves, and such like. Saints are as Sheep and Lambs. In allusion hereunto saith Christ, Mat. 10. 16. Behold I send you forth as Sheep in the midst of Wolves. This their condition in this world makes them seek for a Support. 2. Their own manifold infirmities by reason of the flesh which they carry about them. They are (to use the woman of Tekoahs' phrase) as water spilt upon the ground, 2 Sam. 14. 14. which cannot be gathered up again: or to use a more pertinent comparison, They are as a Vine full of most sweet and useful fruit, yet so weak, as it cannot stand of itself, without a frame, or some other support to bear it up. The weakness of Saints makes them seek for a strong support: which they know God to be. 3. The impotency and disability of any creature to help and support them. Ezek. 20. 6, 7. All creatures are as reeds, weak, brickle, full of teeth: if they be leaned upon they will soon break and tear the flesh of such as lean upon them. So as it is not only unuseful and in vain, but also dangerous and damageable to rest on mere creatures for a support. More than three things move God to be for his Saints, what they take him to be: as 1. That ancient love which of his own goodwill he did bear to them before they were, yea before the worlds were. This doth the Apostle lay down as the ground of all those spiritual blessings wherewith God blesseth us, Eph. 1. 3, 4, 5, 6. This he makes the ground of God's quickening us together with Christ, Eph. 2. 4, 5, 6. and of his raising us up together, and making us sit together in heavenly places in Christ jesus. 2. 1 Cor 6. 20 1 Pet. 1. 19 Heb. 9 12 That price which the Son of God hath paid for them, which was his own precious blood. Hereby he obtained eternal redemption for them. 3. Rom. 8 34. Heb 7. 25. That continual intercession which he maketh for them at the right hand of his Father. Hereby he procureth continuance of God's favour to them. 4. That stamp or impression of God's image, which the Holy Ghost hath set in them, Eph 1 13.— 4 30. and whereby by they are sealed unto the day of Redemption: Hereby God knoweth them to be his. 5. The many promises which God hath made to them of caring and providing for them, and of protecting them from all dangers and evils, Heb. 10. 23. and faithful is he who hath promised. 6. Their faith in resting upon those promises. This makes them put God in mind thereof, as He did, Ps. 119. 49. who thus said, Remember thy word (meaning his word of promise) upon which thou hast caused me to hope. This Act of Saints in taking God for their support is an evidence of that wisdom and prudence wherein God, 1 Information in the wisdom of Saints who take God for their support. Eph. 1. 7, 8. according to the riches of his grace, hath abounded towards them. For such as are not able to stand of themselves, to seek a Support, and such an one as of itself can sufficiently support them, so as they need seek to no others, is questionless an especial part of prudence. But such a support the Lord is. For 1. 1 Chr. 19 9 The eyes of the Lord run to and fro throughout the whole Earth to show himself strong in the behalf of them, whose heart is perfect towards him: so as he is not, he cannot be ignorant of the needs or distresses of any of his Saints. Exod. 3. 7. I have surely seen the affliction of my People, saith the Lord. 2. As the eyes of the Lord are over the righteous, 1 Pet. 3. 12. so his ears are open to their prayers. What cry soever they make to him in their disresse for succour and support, he heareth. 3. He is ready and forward to do what he seethe to be needful and useful for them, I know their sorrows, and I am come down to deliver them, saith the Lord to his people that were in distress. Many promises hath he made for granting their desires. Psal. 50. 15. The more to set out God's forwardness in granting his Saints desires, Dan. 9 23. an Angel sent from God to Daniel while he was praying, thus saith, At the beginning of thy supplication the Commandment came forth, Isa. 65. 24. etc. and the Lord himself, thus, before they call I will answer, and whiles they are yet speaking I will hear. 4. Psal. 86. 15. jer. 31. 20. He is full of compassion: in so much as his bowels are troubled for his children when they are in any distress: thereupon he maketh this inference, I will surely have mercy upon them. Nothing sooner moves any to secure and support, than compassion. It is oft noted to be the cause of that ready succour which Christ in the days of his flesh afforded to all that came to him, that he had compassion on them, Mat. 14. 14.— 15 30. ark. 1. 41. and was moved therewith. 5. He is able to support his in their greatest weaknesses, Eph. 7. 13. and to deliver them out of their greatest distress. Behold (saith the Lord) I am the Lord the God of all flesh. jer. 32. 27. Luk. 18. 27. Is there any thing too hard for me? The things which are impossible with men are possible with God. 6. As God is might in strength, so in wisdom. His understanding is infinite. job 36. 5. Psal. 147. 5. He best knoweth when to support his and how: yea and how long to continue his support to them. If at any time he seem to leave them to themselves, he doth it purposely, prudently, for good ends to good uses. And even then when he suffers them to lie under afflictions, he so wisely supporteth them, as they are enabled to endure it, and are not overburdened: Witness he that said, We are troubled on every side, yet not distressed; we are perplexed, 2 Cor. 4. 8, 9 but not in despair; persecuted, but not forsaken; cast down, but not destroyed: Yea through his wisdom (as at first he commanded the light to shine out of darkness, 2 Cor. 4. 6. so) he bringeth much good to Saints out of their troubles. For we know that all things work together for good to them that love God. This by good experience he found to be true in himself, Psal. 119. 7. who said, It is good for me that I have been afflicted. These considerations of the notice that God hath of his people's state and case, of his hearing their prayers, of his forwardness to grant their desires, of his compassion at their distress, of his power and ability to help, and of his wisdom in ordering the season and manner of succour: These and other like considerations give a clear and evident demonstration, that God is a safe, sure, and secure support, whereby the wisdom of Saints is manifested in taking him for their support. In this therefore respect, as in many others, Deut 4. 6. it may be said of them, Surely this is a wise and understanding people. On the other side, 2 Demonstration of their folly who take not God for their support. it must needs be a part of egregious folly and plain dotage, to confide in, or trust unto any other support then this God. Yet most in the world are such doting fools: As, 1. Psal. 14. 1. Atheists, who say in their hearts there is no God. Surely they who deny him to be, will not rest on him for support. 2. Pagans, who being ignorant of the one only true God, place their confidence on such things as never were, never had any true being, but were mere fantasies and imaginations of men's vain brain. Such as Baalim, Ashteroh, Dagon, Molech, and such other as are mentioned in sacred Scripture: And jupiter, juno, Apollo, Diana, Mercury, Venus, and multitudes of the like reckoned up by the heathen. Hesiod in Osoyor. One of their Poets reckoneth up about thirty thousand of them: Others more. 3. Purch. Pilgr. of Asia, l. 4. c. 1. Indian Savages, who make the Devil their support, and adore him, that he may not hurt them and their cattles. A part of their country is called Terra Diaboli, the Devils Land. To retort upon these in their own kind, Not only no hurt, but good, is to be expected from such as are adored, as it is in my Text, Think upon me for good. 4. Papists, who make the innumerable company of Angels, the blessed Virgin Mary, Apostles, Confessors, Martyrs, and all that their Popes have canonised: Whereof some may be accounted, such as the forementioned Gods of the Pagans, mere fantasies and imaginations; and others, without breach of charity, may be judged to be damned wretches in Hell. 5. Worldlings, who rest on mortal men, and earthly means, which are all like to the forementioned weak reed full of teeth. Isa. 31. 1. The Prophet denounceth a woe against such. 6. 2 Sam. 16. 21. and 17. 1, etc. 1 Sam. 17. 8. etc. Self-boasters, who trust to themselves, to their own parts, or to that command which they have over others: As Achitophel who relied on his own wit; Isa. 10. 8, etc. Goliath on his own strength; the Assyrian on the great command which he had: so others to other things; all which turn to their ruin. Of all these, and others like to these, I may, concerning the case in hand, take up the Prophet's pathetical Exclamation, jer. 2. 12, 13. Be astonished, O ye Heavens at this and be ye horribly afraid, be ye very desolate, saith the Lord: For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no water. As for you that have been so fare enlightened as to know God to be the only sure and safe support, 3 Exhortation to use God as a Support. and thereupon have been moved to take him for your support, be now further in the name of this God exhorted, to use him as a support. Use him as a Refuge, Shelter, House of Defence, Fortresse, high Tower, Buckler, Shield, Rock, Hiding place. These resemblances will afford good help for making a right use of the Lord in this very point, as he is a support to his Saints. 1. A refuge is a place for such as are in danger to fly unto for succour and security. Such were the Cities of Refuge among the Jews. When a man was unjustly suspected of wilful murder, and hotly pursued by the avenger of blood, he made all the speed he could to the City of Refuge. There was his cause rightly judged, there might he be secure. Do you also fly to God in all undue suspicions and unjust accusations. In him you may be sure to have your cause righted, and your persons secured. 2. A Shelter is for such as in their journey are overtaken taken with showers of rain, with hail, snow, storm or tempest: In such cases, if a traveller espy a shelter, he will make haste to it. God hath undertaken to be a covert from storm and rain. Isa. 4 6. When the raging rain of oppression, or storm of persecution, or violent tempest of any malignant opposition falls upon you, shelter yourselves under the covert of your God. 3. An House of Defence, or Castle, or Fortress, or High Tower, are all for safety against armies of enemies that compass us about, and besiege us, and would utterly destroy us, if we had not such a place of safety. Now the Lord is indeed an high and strong Tower, an impregnable Castle: abide therefore in him, and fear not, though multitudes of enemies do on every side set against you. They are safe whom the Lord doth keep. 4. A Buckler or Shield is of singular use to keep off push of pike, stroke of sword, force of dart, arrow or bullet that shall be fling, or shot against us: So faith in God will keep off all assaults of Satan, even all the fiery darts of the Devil; Eph. 6. 16. much more the furious, envious, and malicious words and deeds of wicked men. 5. A Rock is a firm and sure foundation. An edifice that is well erected and settled on it, cannot be overthrown. Mat 7 24, 25. Though the rain descend and the floods come, and the wind blow, and beat upon that house, yet it falls not because it is founded on a rock. For application of this Metaphor, note what Christ saith of himself as he is a rock: Mat 16. 18. Upon this rock will I build my Church, and the gates of hell shall not prevail against it. Again, a rock being in the Sea remains : The strongest tempests and violentest waves of the Sea cannot shake it, much less overthrow it. If therefore any who have suffered shipwreck lie floating on the Sea, and espy a rock, they will make to it: so in our greatest troubles, and most desperate dangers, let us get to God the rock of our salvation, and we may be sure to be safe. 6. An hiding place, is that wherein in many beasts do repose themselves on all occasions: As a Coney's burrow, a Fox's hole, a Lion's den: when they are there they think themselves safe: There therefore they use to sleep; there they use to carry the prey they get, and there to eat it: if they be hunted, or fear any danger, they will make thither as fast as they can: If they be hurt or wounded, there they use to lick themselves whole: yea in these their hiding places they die for the most part, if at least they be not surprised, and killed when they are out of their den or hiding place. Seeing it pleaseth the Holy Ghost to attribute unto God this resemblance of Psal. 119. 114. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 safety (For the Psalmist styleth God his hiding place: and the Prophet a covert) give me leave in Christ's phrase to say unto you, Latibulun meum. Isa 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold the beasts of the field: Behold them in this particular, Abscontio. and use God your hiding place, as they use their holes and dens. On all occasions repose yourselves on him, and rest secure in him when ye sleep, when ye wake. Have ye good success in your affairs? (as the beast thinks he hath when he gets a prey) go to God to rejoice in him, and to give the praise to him. Do thy affairs succeed ill? even then also go to God, to mourn in him, to pour out thy soul into his bosom. Art thou hunted or persecuted? fly to God for succour and protection. Art thou abused, wronged, or hurt? To God for redress and right. In peace and trouble, in hope and fear, in safety and danger, in all cases, on all occasions have recourse to God, live in God, die in God. Do this the rather, because as followeth in the next observation. The Lord is a peculiar God to a believer. But my time is slipped out, and I find my strength to fail, and you find my voice to fall, willingly therefore I give place to my reverend brother: Only let us first call upon God for his blessing upon that which hath been delivered, and give him thanks for his gracious assistance. FINIS