THE Comfort and Crown OF GREAT ACTIONS. IN A SERMON Preached, Decemb. 4. 1657. Before the honourable East-India Company.  
By Edward Reynolds, D. D.  
LONDON: Printed by Tho. Newcomb, for George Thomason at the Rose and Crown in St Paul's churchyard. 1658.   

To the honourable The Governor and Committee OF THE EAST-INDIA COMPANY.  
Right honourable,  
IN the first entrance upon great Actions, it hath been the use of good men to begin at the sanctuary, and there to seek of the Lord a right way, as knowing that whatever be the services of Men, yet the success and blessing must be from God alone. A course which honourable persons amongst the Heathen have sometimes used, as Scipio, in Consultations of State, went first to the Capitol, and then to the Senate. You were pleased in the great work which you have undertaken, thus to do, and what businesses you are to prosecute by the concurrent Counsels and Services of Men, to commend first to the favour and blessing of God. Wherein having used my poor service, you were pleased so far to accept of it, as to desire to have it made more public. Hereunto I was the more easily persuaded, that the great and good example of Nehemiah might be still before your eyes, both to direct you in your honourable undertakings, and to comfort you in your imitation thereof. The Lord be pleased so to remember you for good, as by his Counsel to direct, and by his blessing to reward whatever you go about in comformity to his Will, and in pursuance of his Glory. To his most gracious protection I commend your persons and enterprises, and am  
Your Faithful Servant in the Work of the Lord, Ed. Reynolds.   

THE crown OF Great Actions.  NEHE. 13. 31. Remember me, O my God, for Good. 
THough all Saints have all the members of the new man, and all the Graces of Christ fashioned in them (for there are no monsters in his body,) John 1. 16. yet as in the natural body, some excel in sight, or hearing, or swiftness, or strength, or beauty; so in the mind, one excelleth in one grace, another in another, according as the Spirit is pleased diversely to distribute his gifts unto men. 1 Cor. 12. 11. Ephes. 4. 7. Abraham is renowned for Faith, Isaac for Meditation, Jacob for Plainness, Joseph for Chastity, Job for Patience, Solomon for Wisdom, Moses for Meekness, Phineas for Zeal, David for Devotion, Mary for Love, Nathaniel for Singleness; and as some are more eminent than others in special graces, so likewise in special services. Joshuah for a Warrior, Hushai for a Counsellor, Solomon for a Governor, Paul for a Preacher, and in this Book Nehemiah for a wise and a valiant Manager of great and honourable Actions.  
I would send a Worldling to read Ecclesiastes, to learn the Vanity of the Creature; a Lover of Christ, to Solomon's Canticles; a Devout person, to David Psalms; an Afflicted person, to Jobs Temptations; a Preacher, to Timothy and Titus; a Backslider in Faith, to the Hebrews; a Moralist, to the Proverbs; a justiciary and Legalist, to the Romans and Galatians; a Libertine, to James, Peter, and Jude; a Soldier, to Joshua and Judges; a Man that would study God's Providence, to Esther; and those who go about great undertakings, to the reading of this Book of Nehemiah.  
There are many things which such men may observe in him for their special Direction. And because he desires God to remember them, I shall not look upon it as a departing from my Text, if we, upon this solemn occasion, do a little remember them likewise, and consider of what use they may be unto you.  
1. Observe his care of foreign and remote intelligence and correspondence; when he was in Shushan, he made enquiry of the state of his Brethren in Jerusalem, Chap. 1. 1, 2, 3. You that undertake great Actions, must be specially careful to have accurate and distinct intelligence. You have no Elishahs amongst you to save you that labour, 2 Kings 6. 12. And therefore as the Historian said of Princes, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, You had 
Zenophon. Cyropaed.  need have many eyes and many ears in many parts of the World, to see and hear by them, what you cannot be yourselves. Abraham's intelligence recovered Lot, Gen. 14. 14, 16. Rebecca her intelligence saved Jacob, Gen. 27. 42. The intelligence which the Spies brought, animated Israel, Josh. 2. 23, 24. Abigails intelligence saved Nabal, 1 Sam. 25. 14. Hushai's intelligence preserved David, 2 Sam. 17. 15, 22. Many a man by speedy intelligence is enriched, is delivered: It was the way whereby Joshua overcame the Kings of Canaan, Josh. 10. 9 by coming suddenly upon them, before they could have intelligence of it; and in like manner, Abimelech discomfited Gaal by the benefit of secret intelligence, Judg. 9 30, 31, &c.  
2. His extraordinary love, zeal, and tender-heartedness towards his Country, and the honour thereof; and his zealous prayer unto God night and day for it, Chap. 1. 4, 6. Men of great and remote employments, should be very careful by their vigilancy, to prevent any reproach and injury against the Land of their Nativity, and to manage all their dealings with such honour and integrity, as that the very Nation which brought them forth, may have renown in the remotest parts of the World. Deut. 4. 6. Keep the Statutes and judgements which the Lord commanded, saith Moses, and do them; for this is your wisdom, and your understanding in the sight of the Nations, which shall hear all these Statutes, and say, Surely this great Nation is a wise and understanding people.  
3. His not being contented with his own honour and greatness, who was in so near attendance upon the greatest Prince on the Earth, and was sure enough to live in plenty and prosperity himself, though his Brethren were in affliction. But his improving that interest for the service of community, and the particular comfort of God's people. Men of great and public undertakings, should not look only after narrow and domestical interests, but should make use of their own greatness, power, wealth, prevalency with potent persons, to do real offices of love and service to the poor Church of God. Esther might possibly have lived in splendour and royal majesty, though her people had been destroyed; but she chooseth rather the danger of perishing, then to neglect their salvation. If I perish, I perish, Esth. 4. 16. And so Moses chose rather affliction with the people of God, then to be called the son of Pharaoh's daughter, Heb. 11. 24, 25. Nature hath implanted even in senseless and inanimate Creatures, such a love of community, as makes them forget their own proper motions, to preserve the whole from violence or reproach. How much more should we lay to heart public evils, even than when our own condition may seem prosperous?  
4. His prudent vigilancy in viewing the state of the City secretly, and then imparting his commission to his Brethren, Chap. 2. 12, 18. In great works, personal prudence and joint communication, are singularly necessary for the happy management of them: For in the multitude of Counsellors is safety, Prov. 11. 14.  
5. His pious courage animating his Brethren, bearing up himself against envious aspersions of the enemy, and drawing in his Brethren into an unanimous society in great and honourable works; and all upon grounds of Faith, giving assurance of divine help, Chap. 2. 17. 18, 20. & 3. per totum. & 4. 1, 5, 14. Faith is a foundation of courage, (no grace so valiant as that, Heb. 11. 33, 34. 1 Joh. 5. 4.) and Courage a foundation of constancy, 2 Tim. 4. 17, 18. And therefore Faith and fortitude are necessary graces for those who will go with resolution through great and difficult undertakings. And therein a special wisdom to work all in a sweet and amicable concurrence, to draw one way, and to join with special accord, hearts and hands in the same work; for differences and divisions will unjoint the frame of great actions, and as a breach in a Wall, will minister unto adversaries an occasion of advantage.  
6. His wise discovery of adverse counsels and preparations, Chap. 4. 8, 9, 15. There never was any great enterprise without special opposition. Zorobabel met with mountainous obstructions in the great work which he went about. Zach. 4. 7. (Only these Obstructions are more secret and invisible than Mountains;) and therefore men that engage in great works, must ever have their eyes running to and fro to discover dangers, that they may prevent them, Prov. 22. 3.  
7. His special care upon all emergent occasions, to call the people together for new and further counsels, Chap. 4. 19, 20. Great businesses being full of variety of incidental and circumstantial contingencies, will frequently call for further resolutions and renewed consultations, will like great Vessels many times spring a leak, and require immediate application of remedies. And therefore it is a part of necessary wisdom, as in great Cities, so in great actions, to have physicians always within call, who may timely advise upon all needful expedients for safety, Judg. 19 30.  
8. His indefatigable labour night and day, being not only a commander, but an example of unwearied patience to all the people, Verse 22, 23. And all great actions will require this part of self-denial. A man either of sensual or sluggish principles, is very unfit for the management of any arduous and weighty affairs. It was a great business, but one would think a sad one, for a man to sacrifice his beloved son, and yet Abraham rose up early to go about it, Gen. 22. 3.  
9 His compassionate zeal mixed with wisdom, impartiality, and self-denial, for the poor which were oppressed, rebuking the oppressors, and forbearing his own just allowances, and preventing the injuries of servants and officers, Chap. 5. 14, 15. In great employments which pass through many men's hands, it is neither impossible nor improbable, for innocency many times to suffer, and much wrong to be done, and that reductiuè, even by good men themselves, if their ears be too much open to misrepresentations; as we see it was in the case of Ziba and Mephibosheth, 2 Sam. 16. 1, 4. Unless much care, wisdom, and courage be used, to require all Officers to do the things belonging unto them, with Justice and expedition. And here give me leave to commend unto you the care of your poor Brethren; a duty which Apostles themselves have put one another in mind of, Gal. 2. 10. You cannot be without many objects of that kind, even amongst those who serve you in these Expeditions; sick Mariners, desolate Widows, poor Children: It would be a work of a sweet savour to God, to have a steady stock going for the advantage of these, as well as of the Merchants. Their Prayers may be wind in your Sails, and bring down a blessing on all your undertakings.  
10. His bounty to the work, He bought no Land, but spent himself upon the service, and upon hospitality to the people, Chap. 5. 16, 17, 18. Covetousness is not only a bar and obstruction to all honourable undertakings, but doth miserably corrupt and spoil them by a self-seeking management, when men drive on and interweave domestical interests, under the specious pretence of public good. And therefore all great works do require great and large hearts, for the promoting of them. It was a great work, the building of the Sanctuary, and the Lord gave greatness of heart to the people to contribute unto it, Exod. 36. 5. It was a great work, the building of the Temple, and God gave an immense largeness of heart to David and his Princes in offering thereunto: For the sums offered, were so great as surpassed the treasures of any other Princes which we read of, Sardanapalus only excepted; 
Budaeus de ass. lib. 4. Breerwood de Nummis. pag. 16. Raleigh. lib. 2. cap. 17. sect. 9 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Marc. Antonin. lib. 6. sect. 2. Vid. lib. 10. sect. 11.  as the learned Breerwood, and Sir Walter Raleigh have observed, 1 Chro. 22. 14. & 29. 14. See Isa. 60. 6, 7.  
11. His undiscouraged constancy, notwithstanding all the threats, slanders, letters, prophecies, misreports, and wicked artifices purposely used by the subtle enemies, to weaken and dishearten his resolutions, Chap. 6. None are fit for great actions, who are not men of constant and undaunted spirits, who cannot go through evil report as well as good, whom the integrity of their own Consciences cannot bear up above the reproaches of enemies, 1 Cor. 4. 3. 2 Cor. 6. 8, 9, 10.  
12. His wise and pious care to communicate part of the charge unto faithful coadjutors, whom he advanced, not barely for their relation unto him, but for their fidelity to the service, Chap. 7. 2, 3. Since it is impossible for great actions to be managed without much concurrence, singular care is to be used that good and faithful men, by whose care, and prudence, and prayers, they may be promoted, be employed in the transaction of them; that even near relations do not prevail with us, to entrust great works in the hands of weak or wicked men. Consanguinity hath a strong bias even with good men. Barnabas did earnestly contend to take Mark along in his and Paul's expedition to visit the Churches, which Paul opposed, Acts 15. 37, 38. The Apostle doth implicitly give us the reason of it in another place, Col. 4. 10. where he 
Vid. Baron. An. 45. sect. 42.  telleth us, that Mark was sister's son to Barnabas.  
13. His singular zeal for the purity of the people of God, that they might be an Holy Seed; and for the Offices of God's house, that they might not be polluted, Chap. 7. His care of the Worship of God, Preaching, Praying, Fasting, renewing Covenant, restoring intermitted Duties, Chap. 8. 9, 10. Of the Chambers of God's house, that they might not be defiled, Chap. 13. 7, 9 Of the Portions of the Priests and Levites, that they might not be detained, verse. 10, 14. Of the Sabbath, that it might be duly sanctified, verse. 15, 22. Of the courses and services of the Priests and Levites, that they might be appointed, verse. 30, 31. Of the Holy Seed that that might not be by Heathenish marriages corrupted, verse. 23, 30. Of the Name of God, that that might be duly praised and glorified, Chap. 12. By all which we learn, that the greater men's care is of the service and glory of God, the fitter instruments they are to do great works, and the more likely to prosper in the doing of them; because, they that honour God, he will honour, 1 Sam. 2. 
Romanos magnos feceruni domi industria, for is justum Imperium, animus in consulendo liber, neque libidini neque delicto obnoxius. Vid. Aug. de Civit. Dei. lib. 5. c. 12. & 15.  30. So long as Uzziah sought the Lord, God made him to prosper, 2 Chro. 26. 5. Hezekiah trusted the Lord, and clave to him, and the Lord was with him, and blessed him whithersoever he went, 2 King. 18. 5, 6, 7. 2 Chron. 31. 21. But when Jehoshaphat joined with Ahaziah, who did very wickedly, the Lord broke his ships, and disappointed his expedition, 2 Chro. 20. 35, 37.  
Lastly, His special wisdom and care to heal the sinful breaches and divisions which were amongst the people, causing them to enter into a solemn promise, to make reparations of all injuries done unto their poor Brethren, and to prevent the reproach of the Heathen, Chap. 5. 11, 12, 13. In great companies, and great businesses, it is hardly possible to carry things on in so smooth and regular a way, but that some differences of judgement may arise, and cause difficulties, breaches, and obstructions in the whole work; and as our Saviour saith of Kingdoms, Cities, Houses; so may we of companies and undertakings, that divisions will endanger their standing, Matth. 12. 25. It is one of God's sore judgements, when he intendeth to shatter and disappoint enterprises, to send a spirit of division amongst those who are concerned in it, as he did between the men of Shechem and Abimelech, Judg. 9 23. and between the Host of the Midianites, Judg. 7. 22. and of the Ammonites, Moabites, and Edomites, 2 Chron. 20. 22, 23. And so he threatneth to do with the Egyptians, Isai. 19 2. and with the Armies of Gog and Magog, Ezek. 38. 21. The like whereunto we read of in Pausanias, 
Pausan. lib. 10. pag. 654. Gr. Lat. Dionys Hal. Antiquit. lib. 7. P. 419.  and in Dionysius Halicarnasseus. In which case, wise and prudent men, as Nehemiah here, will use their uttermost endeavours to heal breaches, to close up divisions, to prevent mistakes, to find out expedients, wherein all may readily agree, for the preventing of those evils, which differences of judgement, if not timely cured, may be likely to produce. In which case, there is nothing more conducent than mutual mildness, meekness, and condescension. So Abraham healed the breach which was going to be made between 
a Vid. Exemplum Chaeracratis & Chaeraphontis apud Xenophont. lib. 2. Memorabil. pag 744, 746. Edit. Paris. 1625.  his family, and the family of Lot his Kinsman, Gen. 13. 17, 8. Therefore Rulers are called Healers, Isai. 3. 7. And so Christ is described as a binder up, and a strengthener, Ezek. 34. 16. And Moses, the first Ruler 
Vid, Chrysost. in Psal. 131. 1.  which God chose for his people, was the meekest man alive, Numb. 12. 3. Certainly meekness is a very great ornament, and a very great instrument of power. We may think that we show our power by our stiffness and inflexibleness; but it is a great evidence of power to be of an yielding and a meek disposition. It shows, first, a great power which a 
Latius regnes avidum domando spiritum, quàm si Lybiam remotis Gadibus jungas, & uterque Polus serviat uni. Horat. Vid. Philip. Camerar. Hor. subcisiv. part. 3. c. 26.  man hath over his own spirit, which is a work of more power sometimes then the taking of a City, Prov. 16. 32. Secondly, It shows great humility, and self-denial, when as the Apostle speaks, Nothing is done through strife, or vainglory, but in lowliness of mind, each esteemeth other better than themselves, Phil. 2. 3. And do mutually submit unto one another in the fear of God, Ephes. 5. 21. 1 Pet. 5. 5. And in honour prefer one another, Rom. 12. 10. The Apostle made himself a servant to all, and studied to please all for their good, 1 Cor. 9 19, 22. Faciet sapiens, said Seneca, & quae non probavit, ut 
Lactant. lib. 3. c. 15.  ad majora transitum inveniat. A wise man will sometimes deny his own judgement, in order to a greater good. And it is an excellent direction of Hilary, Ex alienis utilitatibus placere, nec offendere 
Hilar. in Psal. 54.  ex propriis. To be ready to make it appear unto other men, that I am more desirous to please them upon the account of their profit, then to offend them upon the account of mine own. Istae cogitationes 
August. 83. quaest. qu. 71.  deprimentes superbiam, & tenentes charitatem, faciunt onera fraterna invicem libentissimè sustineri, saith St. Austin. Thirdly, It imitates the example of Christ, who did not look on his own things, but on the things of others, Phil. 2. 4, 5. And of the Lord, whom Moses besought by an argument drawn from his power to be patient and long-suffering unto his people, Numb. 14. 17, 18.  
We have seen in Nehemiah, the things which he remembered to do; and which having done them, he beseecheth God to remember. And though the words seem to have properly a Retrospect only to what had been done, yet because we find Nehemiah praying when he began these excellent works, Chap. 1. 6, 11. we shall therefore extend this prayer both ways; both as an humble representation of his own sincerity before God, in what he had done; and likewise as an humble imploring of being remembered by God, in what he should further do.  
For the former of these considerations, as the words have a Retrospect to what he had already done, we shall consider them under a double notion; first, as the Comfort of this good man; secondly, as his Prayer.  
As his Comfort, he reviewed and looked back upon those good works which God had enabled him to do, with much complacency and delight. And this the Lord alloweth his servants to do: For though in some respect the Apostle telleth us, That he forgot the things behind, Phil. 3. 13. As not esteeming his work finished, or his pace to be slackened upon his past acquirements, yet in regard of comfort, the same Apostle doth once and again make mention of his former conscionable conversation, as matter of present rejoicing unto him, Acts 24. 16. 2 Cor. 1. 12. 1 Thes. 2. 10. 2 Tim. 4. 7, 8. So did Job, I have not concealed the words of the holy One, Job 6. 10. The conscience of his true faith, worship, and constant obedience to the words of the holy One, made him assured of comfort in his death; and so elsewhere, Chap. 23. 10, 11, 12. & Chap. 31. So Hezekiah, Isai. 38. 3. Yea, God is pleased to mention the good works of his servants for their comfort, Job 1. 8. Joh. 1. 47. Acts 10. 4. Revel. 2. 2. And he hath appointed Officers on purpose to show a man his uprightness, and thereupon to comfort him, Job 33. 23, 26. And hath given every man a conscience in his bosom, to report the consolations of the holy Spirit, unto well-doing, and to be a continual feast within him, Prov. 15. 15. As {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, an habit of practical principles, so it binds us; as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a knowledge of duty done, so it comforts us, 1 Joh. 3. 20. Qui facit praeceptum comparat paracletum.  
The Reasons hereof are,  
1. A godly life hath pardon of failings; and this is matter of confidence, That as the husbandman looketh on his Field of Corn with joy, though he see many Weeds amongst it, and Chaff 
Omnia mundata facta deputantur quando quicquid non fit, ignoscitur. Aug.  about it: So we may look with joy on an holy life, though many corruptions are mixed with it, because God doth not remember against us the iniquity of our holy things. Pardon of sin is matter of joy, Psal. 32. 1, 2. Acts 16. 34. And therefore mixture of sin cannot deprive of it; the Passover was a Feast, though eaten with bitter Herbs; and a good Conscience is a feast, though mingled with some corruptions. Nothing spoiled the Feast of a Passover. but Leaven; and nothing spoils the Feast of Conscience, but hypocrisy.  
2. A godly life is God's own work: It is not we, 
Ille facit ut saciamus. Aug. ep. 105.  but the Spirit of God which worketh in us, Matth. 10. 20. 1 Cor. 15. 10. Phil. 4. 13. And as God reviewed his own works with special delight, so may we review God's works in us, with comfort ●nd delight: This the Prophet lays as a foundation of peace, That God worketh our works for us, Isai. 26. 12.  
3. God hath commanded comfort, first or last, to wait upon a godly life, as a proper adjunct thereof, Isai. 32. 17. Psal. 119. 165. & 32. 12. Rom. 14. 17. And it is a wrong to God's own appointment, when we have taken in godliness to shut out comfort.  
4. A godly life honours God, John 15. 8. benefits men, Tit. 3. 8. And therefore being not without Fruit, it is not without a foundation of comfort. When a man can say, I have finished my course, served my generation, adorned the Gospel, these and these are the better for me: I have not lived like an empty Vine, as an unprofitable burden of the Earth; but God's end hath been my end, and his service my work; this will cause the face to shine, and the heart to rejoice.  
Every man would willingly live and die comfortably; no way so to do, but to lay up a foundation of comfort in an holy Conversation. A wicked man would gladly forget himself, and run away from himself, Hoc se quisque modo semper fugit. 
Lucretius.  He cannot look backward or inward upon himself, without guilt and horror. It was therefore good counsel of an old Rabbi, Ne sis impius coram teipso. Be not wicked in thine own sight, learn to reverence thy Conscience. Cor bonum bonus socius, No such good Company as a good Conscience; a man may then dare to be acquainted with himself, as some men have written the History of their own lives. A leper cares not much for a Looking-glass, because he shall see by it nothing but his own deformity. A Bankrupt cannot abide to cast up his accounts, because he shall find himself so much worse than nothing. But he that hath led an holy life, is like a man which hath traveled over a beautiful valley, and being on the top of the Hill, turneth about with delight to take a view of it again.  
But may a man so look back on a godly life, as to put confidence in the good work thereof? For answer hereunto, we are to distinguish,  
1. Inter rationem condignitatis, & rationem ordinis: Between the merit deserving a Reward, which we deny; and the order and consequence which God hath put between a good work and the reward, making this mercifully, but yet certainty to follow the other, Psal. 19 11. Prov. 11. 18.  
2. Inter causam essendi & cognoscends: Between the cause of confidence à priori, and the Arguments whereby to know it a posteriori.  
Our good works are not either the merits or cause of our confidence or comfort, but only the freegrace of God, and perfect Righteousness of Christ bestowed upon us; yet from a good conscience and an holy conversation, as from Fruits and Effects of Divine love and grace, we may draw arguments of comfort: For in the fear of the Lord is strong confidence, Prov. 14. 26.  
2. These words as they bear a retrospect unto Nehemiah's former actions, are likewise considerable as a Prayer, Think upon me for good. And so good men that have done much service unto the Church of God, should pray to be remembered by God in favour and mercy: And this Prayer is  
1. For Acceptation both with God, and with his people.  
First, That the Lord will be pleased to approve of our poor endeavours to serve him, and smell a savour of rest in our oblations, that he will let us know that he is well pleased with what we have done, that we may eat and drink with joy, when God accepteth of our works, as the Wise man speaks, Eccles. 9 7.  
Secondly, That the Lord will make our works acceptable to his people, as it is said of David, That what soever he did, pleased all the people, 2 Sam. 3. 36. And of Mordecai, That he was accepted of the multitude of his Brethren, Esth. 10. 3. And so Paul prayed, That his service towards Jerusalem might be accepted of the Saints, Rom. 15. 31.  
2. For Condonation; for since no good works of ours do bear proportion to the rigor and exactness of the Law of God, but that all our righteousness is as a menstruous cloth, Isai. 64. 6. Omnis nostra humilis justitia, recta forsan, sed non pura, saith Bernard: And since the Lord appointed Aaron 
De verbis Isaiae, Serm. 5.  as a type of Christ, to bear the iniquity of the holy things of his people, Exod. 28. 38. we must therefore confess with St. Austin, that our righteousness 
Aug. de Civit. Dei, lib. 19 cap. 27. Et— contra Cresconin. Gram. lib. 3. c. 80.  here consisteth▪ Potius in remissione peccatorum quàm in perfectione virtutum. As therefore Job professeth, If I say I am perfect, mine own mouth shall prove me perverse, Job 9 20. And David, Enter not into judgement with thy servant, for in thy sight no flesh living shall be justified, Psal. 143. 2. And Paul, Though I know nothing by self, yet am I not thereby justified, 1 Cor. 4. 4. So this holy man Nehemiah prays to be spared, as well as 
Chap. 13. 22.  to be remembered, as knowing that the reward is of mercy, and not of debt. 
a Affuit Satan improbis ●um accusationibus pulsans— Ille territus & turbatus ait, Fateor non sum dignus ego nec propriis possum meritis regnum obtinere Coelorum. Caeterum duplici jure illud obtinens dominus meus, haereditate patris, & merito passionis, Altero ipse contentus, Alterum mihi donat, ex cujus dono jure illud mihi vendicans non confundor. Guliel Abbas in vita Bern. lib. 1. cap. 12.  It was a sweet and golden confession which Bernard made, when he thought himself to be at the point of death: I confess, said he, I am not worthy, I have no merits of mine own to obtain Heaven by: But my Lord had a double right thereunto, an hereditary right as a son, a meritorious right as a Sacrifice: He was contented with the one right himself, the other right he hath given unto me; by the virtue of which gift I do rightfully lay claim unto it, and am not confounded.  
3. For Vindication against the misconstruction of perverse men. Nehemiah had many and great adversaries, who raised false rumours upon him, and were likely to misrepresent all that he did, as the Psalmist complained of his enemies, That they wrested his words, Psal. 56. 5. So did the enemies of Nehemiah put perverse constructions upon his worthy actions, Nehe. 6. 6, 14. And therefore he prays unto God to remember him, and to strengthen him; to remember them, and to rebuke them, verse. 9, 14.  
In great services we have all reason to mind these three things; to beg of God pardon for our failings; acceptance of our services; vindication of our innocency, and rebuke of our adversaries.  
Now because Nehemiah, as a Governor, had work still to do; therefore we may allow this Prayer a Prospect forward in relation to actions which he was to do: And they serve for special instruction unto us, upon that account; For besides that, the Prayer as to these actions, may take in the three former particulars, of acceptance, pardon and vindication. There are three things more which may be comprised in it under that aspect: It is a Prayer.  
1. For counsel and direction, Remember me to 
Bene ac sapienter majores instituerunt ut rerum agendarum, it a dicendi initium à precationibus capere. Plin. Panegyr.  teach me. I have great and weighty businesses go through my hand and care; I am subject to errors and mistakes; one miscarriage of mine might open the mouths of many to reproach me, might sadden the hearts of many who love and honour me, might be of dangerous consequence to all thy people; Remember me therefore to teach me, show me the way wherein thou wouldst have me to go; let not mine ignorance betray me to dishonour thee, or to inconvenience thy people. So David prayed, Make thy way straight before my face, Psal. 5. 8. Cause me to know the way wherein I should walk, Psal. 143. 8. So Solomon, I am but a child, I know not how to 
Vide Pinedam derebus Solomonis, lib. 3. cap. 9  go out or come in: Give me therefore an understanding heart, that I may discern between good and bad; For who is able to judge this thy so great a people? 1 King. 3. 8, 9 The greater the actions are which we undertake, the greater need we have to implore wisdom for the direction of them; Even wisdom 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Arat.  to plough and sow is ascribed unto God, Isai. 28. 24, 29. How much more necessary is it in profound and abstruse actions to implore his guidance?  
2. For Assistance; for when we know what to do, we have weak hearts and weak hands, apt to be discouraged, apt to flag and hang down, except he be pleased to animate and strengthen them, and as he hath promised, that he will hold our hand that it may not miscarry, Isai. 42. 6. We must all say as Nehemiah did, Strengthen thou our 
Certum est nos velle cum volumus, sed ille facit ut velimus, &c. Aug▪ de Grat. & lib. Arb. c. 16.  hands, Chap. 6. 9 As Jehoshaphat did, We have no might, we know not what to do, 2 Chron. 20. 12. And therefore our eyes are upon God; He it is that girdeth with strength, Psal. 18. 39 It is not we that do any thing, but the grace of God which is with us, 1 Cor. 15. 10. Phil. 4. 12, 13. Isai. 26. 12.  
3. For Success; for when we are taught, and when we are strengthened, yet still we must wait upon God for his blessing. We by his help may do our works, but he reserveth it to himself as his peculiar work to impart the blessing: We may draw the Patent, but the Prince only can command the Seal, and make it thereby valid and effectual, Psal. 127. 1, 2. Paul and Apollo can only plant and water, but the increase is from God alone, 1 Cor. 3. 6. The race is not to the swift, nor the battle to the strong, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}▪ &c. Xenoph. de Expedit. Cyri. lib. 3.  &c. But the power and providence of God over-ruleth all, Eccles. 9 11. And when he pleaseth, an handful of men shall discomfit a mighty host, as Gideon did the Midianites with Three hundred men: And fewer than Ten thousand Grecians did vanquish an army of Three hundred thousand Persians, in the famous battle at Marathon, as Pausanias 
Valer. Max. lib. 5. c. 3. Pausan. l. 4.  and Valerius Maximus give the numbers.  
Now lastly, with relation unto all performances which he had, or should dispatch, so this Prayer is a Petition for that gracious Reward which the Lord is mercifully pleased to encourage his services by, in those great and difficult works whereunto he calleth them, whereby not his servants only but his own Son, have been animated to endure sufferings and to despise shame, Heb. 11. 26. & 12. 2. For the expected promises do awaken our patience in the Lord's work, Heb. 10. 36. 2 Cor. 7. 1. The Apostle pressed forward to the price, Phil. 3. 14. Fought his fight, finished his course, kept the faith, in pursuance of that Crown of Righteousness which was set before him, 2 Tim. 4. 8. For in keeping the Commandments, there is a great Reward, Psal. 19 11.  
And this indeed is matter of comfort and encouragement unto us, that though the works which we are to do, are difficult, and we have withdrawing hearts, and weak hands, and fainting spirits, and potent enemies, and strong temptations, and having conflicted with all these, may haply lose our thanks with men, and possibly be rewarded with hatred and ill-will; yet we work for a Master who remembers all, who keeps an account of but a cup 
Matth. 10. 24.  of cold water, which is given to him in any of his poor servants. If a Raven feed his Prophet; if Dogs 
1 King. 17. 6. Luke 16. 21. Jere. 38. 11.  lick the sres of Lazarus; if Rotten rags draw Jeremy from a Dungeon; if a broken Potsherd stand Job in any stead in his afflictions; if a Basket be a 
Job 2. 8.  means to deliver Paul, or Stalks of Flax to hide 
2 Cor. 11. 33. Josh. 2. 6. 2 Sam. 17. 18, 19 Matth. 21. 8.  the Spies of Israel; if the cover of a Well do protect David's Intelligencers, if spread Garments and broken Boughs contribute any thing towards the honour of Christ, there shall be a Record kept, and an honourable Mention made of the services even of these inanimate Creatures. O what a good Lord 
Mal. 3. 16. Psal. 56. 8.  do we serve, who keeps a Book for our sighs, a Bottle for our tears, a Register for but two Mites cast 
Mark 12. 42. Ruth 2. 8, 9, 14. 1 King. 17. 13, 15. 2 King. 4. 8, 9 10.  into his treasury? Who keeps a Record of gleaning of Barley, dipping in Vinegar, of a Cake of Meal, of a Table, a Stool, and a Candlestick, and esteemeth himself a debtor for such poor things, as men scarce value for ordinary courtesies? Who would not put forth all his strength in the service of such a Lord, who takes notice of the least that that can be done, who rendereth Robes for Rags, Crowns for crumbs, turns our Water into Wine, gives a weight of glory for light afflictions, and eternal wages for a little momentary service?  
Now in that this good man doth as often as he makes this Prayer, make mention of God as his God, Remember me, O my God: We may from thence certainly infer, that by this consideration he had been greatly animated in his undertakings, by the which he was so much comforted in the review of them, and encouraged to pray for a merciful reward unto them. And this leadeth us unto Three Observations, which I shall but name.  
I. That a sound faith and particular interest in God as our God, is a special principle to quicken us in great and honourable undertakings. It set Nehemiah at first to improve his relation unto the King of Persia for the good of his people, and the City Jerusalem, Nehem. 1. 11. & 2. 4, 8. And by the same Argument he encouraged the people to valour and resolution, Nehe. 4. 20. The Church professeth, That in the name of their God they would set up their Banners, Psal. 20. 5. David went unarmed in the confidence of that name against Goliath, because God was the God of the hosts of Israel, 1 Sam. 17. 45. In all their marches and motions in the Wilderness, this was their comfort, That they had a God which went before them as their Captain, who was able to scatter all their enemies, Num. 10. 35, 36. Psal. 68 7, 8. In this confidence Asa and Jehoshaphat applied themselves to God as their God, and went on with courage and comfort against huge armies of enemies, 2 Chron. 14. 11. & 20. 6, 7, 11, 12. By this faith, Gideon, Barak, Samson, Jephthah, David, subdued Kingdoms, obtained Promises, stopped the mouths of Lions, quenched the violence of the fire, escaped the edge of the Sword, out of weakness were made strong, waxed valiant in fight, &c. Heb. 11. 32, 34.  
1. Faith is an active and working grace; remembering 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Clem. Alex. Strom. lib. 5. Per fidem Christi non sumus liberi ab operibus, sed ab opinionibus operum. Luth. Est res viva, potens, operosa, &c. Luther in Gen. 12. fol. 153 Metaphys. lib. 1. Fides maxima & Heroica operatur, Luth. in Gen. 29.  your work of faith, saith the Apostle, 1 Thes. 1. 3. It will not let men be idle or unfruitful, 2 Pet. 1. 8. It knows what a back and strength it hath in the truth and power of God, through whom it can do all things, Phil. 4. 13. And thereupon what it findeth to do, it doth with its might.  
2. It is an Heroical grace, as the Philosopher saith of Wisdom, That it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the knowledge of the most honourable things; so we may say of Faith, That it undertaketh the most honourable things, eyeth great objects, pursueth great ends, looketh upon all things as possible, Mark 9 23. and therefore is not dismayed at any. What an Heroical Faith was that of Joshuah, whereby he prevailed with God in Prayer to stop the course of the Sun and Moon, while Israel was avenged on their enemies? Josh. 10. 12. And though Ordinary Faith be not a Faith of miracles, yet it hath a nobleness and a greatness in it, whereby it can in the assurance of its interest in God, set upon great actions which are conformable unto his Will.  
3. It is a valiant and victorious Grace, is not afraid of Men or Devils when it hath made sure of God. It quencheth the fiery darts of Satan; it overcomes the world: One David having God for his God was not afraid of Ten thousand of Armies of men, Psal. 3. 6. & 27. 3. By his God, he can run through a Troop, and leap over a Wall, and break a Bow of Steel, Psal. 18. 29. Nothing is invincible to Faith, it can level Mountains, Zach. 4. 7. It can 
Credenti omnia sunt possibilia; fides facit ex eo quod nihil est ut sit, & ex impossibilibus facit omnia possibilia.— Figit cor in illud quod omnino eis absurdum & impossibile, contentum verbo. Luth. in Gen. 27. fol. 405.  more than conquer greatest difficulties, Rom. 8. 35, 37. As one man by an Engine may move Bodies, which an hundred without it could not stir; so by the Engine of Faith, things are many times effected, which to sense and reason do seem impossible.  
4. It is a Patient Grace; it is not discouraged with every obstacle, nor dismayed with every terriculament, nor wearied with every encounter; but like Box, or Holly, and such other Trees, retains its verdure in the Winter, and holds out amidst all difficulties unto the End, knows how near the promised mercies are, and doth cheerfully press forward towards them; says with those in the Prophet, Isai. 25. 9 This is our God, we have waited for him, and he will save us. Faith doth not suffer a man to draw back, but patiently to continue in well-doing, that he may after a little while receive the promises, Heb. 10. 36, 39 Rom. 2. 7.  
5. It is a Praying Grace, can in every exigent and distress call down invisible help from God: And none go with more vigour about any enterprise than they, who being backed with potent friends, and having free-access unto great Treasures, are able in any extremity to obtain the concurrent counsels and succours of others, to further their designs. The Apostle bids us by Faith to ask wisdom of God, that thereby patience may go thorough and have her perfect work, Jam. 1. 4, 5, 6. God hath honoured Faith and Repentance, in the Gospel, above other graces, because they have a peculiar virtue to carry us out of ourselves in Prayer unto God: And no graces do more promote great actions then self-denying graces, when men have ends and aids above themselves. Carnal ends, domestical interests, and private affections, do usually obstruct noble undertakings; because such men, as soon as storms arise, and difficulties shake them, forsake the proper and internal merits of the business, and hold or alter their resolutions, according as their own personal hopes or fears do dictate unto them. And therefore the best way to make strong and steady progress in any serious employment, is to have God for our God, that in every difficulty we may be able to have recourse unto him for counsel, wisdom, succour, support, and may be strong in the Lord, and in the power of his might.  
II. As Faith is a special principle of action in great undertakings; so it is a special ground of comfort in the reviewing of them, when we can say, In this action, though full of many difficulties, yet Faith in God as my God, hath upheld me and carried me through it to the end: I have undertaken it not in mine own strength, nor in the confidence of mine own wisdom; but in an holy fear, and comfortable dependence upon God; I have aimed at his glory, and at public interest; I have not immixed nor interwoven in it, any carnal counsels, or sinful projects of mine own: I have laboured to keep a good conscience in doing of mine own duty, and have cast myself upon his holy providence for the event: In this case the Lord doth ordinarily return such an answer of peace to works that are done in the fear of his name, by the rule of his Word, in the comfort of his promises, and with submission to his providence, as that one way or other, the heart shall be able to take comfort in it: For Faith is a successful grace, and hath a promise of prospering. Believe in the Lord your God, so shall you be established; believe his Prophets, so shall you prosper, 2 Chron. 20. 20. By Faith, Israel passed through the Red Sea, and saw the victory of their Faith in the ruin of their proud enemies, Exod. 14. 30, 31.  
If the Lord bless the undertaking itself, with a desired success, Faith hath this comfort, That it is a blessing received from the hand of a Father, an evidence of his love, an accession unto the gift of his Son▪ with whom he freely giveth all other things. It is the portion which God hath graciously given unto his servant; and though the thing given be good itself, yet the favour and blessing of God which comes along with it, is much more excellent; as the Money in the Mouth of the Fish, or the Pearl in the Body of the Oyster is more precious than that which was the vehiculum of it.  
And on the other hand, if the Lord suffer not our labours to succeed, yet he is our God himself still, and all desirable good is eminently comprised in him, who is a God All-sufficient to those that walk before him, and are upright. Though he answer me not in the particular, wherein I waited upon him, he ever answers Secundum cardinem desiderii, 
Aug. Confes. lib. 5. c. 8.  in such a way as is better for me: Though the issue be not secundum voluntatem, according to 
Bonus Deus qui non tribuit saepe quod volumus, ut tribuat quod malimus. Aug. epist. 34. & Tract. 73. in Joan. & Tom. 7. lib. de Unitat. Eccles. c. 19 & contr. Julian. lib. 5. cap. 4. & ep. 121. cap. 14.  my will, yet it is ever ad utilitatem, according to my profit and good. Paul had not the thing he expressly prayed for, to have the messenger of Satan depart from him, but he had a sufficiency of grace to uphold him, which was much better. And as a Merchant is not angry with his Factor, though he send him not the commodities he wrote for, if he send him those which are ten times more beneficial; no more is a believer displeased with the good providence of God, when he receives in answer to his labours and prayers, not what himself expected, but what God knew much better for him.  
III. A special interest in God as our God, is a notable argument in Prayer, for the obtaining of a gracious Reward unto our sincere Services; for upon this ground doth this holy man thrice desire to be remembered of God: And upon this ground did our Saviour teach his Disciples to build all their Petitions by calling God Our Father. It is the Prayer of Faith, the Prayer of a righteous man that is effectual, Jam. 5. 15, 16. For the Lord will not hear those that regard iniquity in their heart, their Prayer is an abomination, Psal. 66. 18. The Lord is far from the wicked, but he heareth the prayer of the righteous, Prov. 15. 29.  
It is true, he is pleased sometimes to take notice of the Cries and Prayers of Nature, and to return some answer unto them, that even wicked men may know that it is not in vain even for them to seek the Lord; and therefore such as their Prayers are, such returns he is pleased many times to make unto them. So God heard the voice of Ishmael crying for Water, and showed Hagar a Well, Gen. 21. 17, 19 He took notice of the humiliation of Ahab, and thereupon respited the judgement which he had threatened, 1 King. 21. 29. As Abraham, though he gave the blessing and the inheritance unto Isaac, yet he gave gifts to the rest of his children, Gen. 25. 5, 6. So the Lord, though he reserve his great Reward for the heirs of promise, yet he leaveth not himself without witness even amongst others, giving such benefits unto them as they tender services unto him; they give none but outward services, desire none but outward benefits; and according to the nature of their services and desires, the Lord answereth them with mere outward good things.  
But the Prayer of Faith, pleading the great and precious promises of the new Covenant, and calling upon God as a Father by the Spirit of his Son shed abroad into the hearts of those who are heirs of promise, hath two great advantages above any other mere Natural prayer.  
1. It is sure to obtain pardon for what failings and miscarriages proceed from human infirmity, the Lord sparing his children, as a man spareth his own son that serveth him, Mal. 3. 17. and Christ bearing the iniquity of our holy things.  
2. It is sure to obtain spiritual rewards for those holy and sincere performances, which proceed from the grace and assistance of the Spirit of Christ; the Lord being pleased, first, by his grace to work all our works for us, Isai. 26. 12. And then by a second grace to reward them, and to crown his own mercies in us. For verily there is a reward for the righteous, Psal. 58. 11. Matth. 10. 41. And thus we receive grace for grace; the grace of remuneration for the grace of obedience; the grace of God enabling us to work, and the grace of God rewarding us for working: For though it be the work which is rewarded, yet the reward is not of man's work, but of God's grace, Rom. 4. 4. & 11. 6. Both these graces did this holy Nehemiah beg, in the confidence of his interest in God as his God. Remember me, O my God, concerning this also, and spare me, according to the greatness of thy meroy, Nehe. 13. 22. Remember me to spare me for my sinful infirmities; remember me to reward me for my sincere performances; and both these only upon the account of thy great mercy. Nothing but great mercy passeth by many sins; nothing but great mercy rewardeth weak services.  
I have done with the words, and have from all but a word more to say unto you. What the nature of that great undertaking is, which God hath thus graciously moved your hearts to begin at the doors of his Sanctuary, and to consecrate yourselves unto, by inquiring of him, and seeking of him a right way, is much better known to you then to me, who have little inspection into such things: But being a very weighty business, and possibly full of variety and difficulty, and all men being subject to errors and mistakes, to impotency and infirmity, to sinful failings and defects, to difference of judgements, and divided affections, and all human actions being obnoxious to misconstructions and various miscarriages: And God having reserved events and successes in his proper power, it is therefore your duty in all your addresses unto action, to make your first applications unto God, that he would lead you by his Spirit, and cause you to make his Word your Counsellors; that he would work all your works for you, and shine upon your counsels and undertakings by his special blessing; that he would preserve you from all mistakes and misunderstandings, and pour out upon you a spirit of unity and agreement; that he would forgive all your failings, and teach you to approve your hearts and consciences unto him in well-doing; that your labours may so be conversant about treasures here below, as that your hearts and affections may be upon things above; and you may with such sincerity, courage, zeal, and holy affections, go through the duties of your places and callings here, as that you may be able to look backward with comfort upon a fruitful life, and forward with Faith and Hope upon a glorious Reward, and conclude your lives and your labours, as Nehemiah doth his Book, with a Remember me, O my God, for Good. And we should all learn so to lead our lives, with such an eye to God's Word and Rule, to his glory and honour, to the service of his Church, and our Generation; to be so diligent, careful, prudent, sincere, trusty, faithful, in every service which lieth upon us, as that when we come to die, and give up our accounts to him, we may be able to say, Lord, I have been faithful in that little service wherein thou hast employed me, let me now enter into my Master's joy: I have remembered thy Name, to glorify thee: I have remembered thy People, to serve them: I have remembered thy House, and the Offices thereof: I have remembered the Widow, the Fatherless, the Poor and Helpless, to provide for them: I have remembered every trust imposed upon me, and have not by any wilful indiligence, imprudence, or unfaithfulness betrayed it, but have laboured to adorn my general calling by sincerity and fidelity in my particular calling: And now, be thou graciously pleased to remember me for good, and to spare me according to the multitude of thy mercies.  
FINIS.