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,
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 sighed,
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so in the minde, one excelleth in one grace, another in another, according as the Spirit is pleased diversly 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;
so in the mind, one excels in one grace, Another in Another, according as the Spirit is pleased diversely to distribute his Gifts unto men. 1 Cor. 12. 11. Ephesians 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, Phinehas for Zeal, David for Devotion, Marry for Love, Nathaniel for Singleness;
and as some are more eminent then 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 as Some Are more eminent then Others in special graces, so likewise in special services. Joshua for a Warrior, Hushai for a Counsellor, Solomon for a Governor, Paul for a Preacher,
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I would send a Worldling to read Ecclesiastes, to learn the Vanity of the Creature; a Lover of Christ, to Solomons Canticles; a Devout person, to David Psalms; an Afflicted person, to Jobs Temptations;
I would send a Worldling to read Ecclesiastes, to Learn the Vanity of the Creature; a Lover of christ, to Solomons 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 Justitiary 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 Gods Providence, to Esther; and those who go about great undertakings, to the reading of this Book of Nehemiah.
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 U^de; 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.
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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,
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,
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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 labor, 2 Kings 6. 12. And therefore as the Historian said of Princes, NONLATINALPHABET, You had need have many eyes and many ears in many parts of the World, to see and hear by them, what you cannot be your selves.
when he was in Susa, he made enquiry of the state of his Brothers 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 among you to save you that labour, 2 Kings 6. 12. And Therefore as the Historian said of Princes,, You had need have many eyes and many ears in many parts of the World, to see and hear by them, what you cannot be your selves.
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Abrahams 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:
Abrahams 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:
and in like manner, Abimelech discomfited Gaal by the benefit of secret intelligence, Judg. 9. 30, 31, &c. 2. His extraordinary love, zeal, and tenderheartedness towards his Country, and the honor thereof;
and in like manner, Abimelech discomfited Gaal by the benefit of secret intelligence, Judges 9. 30, 31, etc. 2. His extraordinary love, zeal, and tenderheartedness towards his Country, and the honour thereof;
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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 honor 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 Judgments which the Lord commanded, saith Moses, and do them; for this is your wisdom,
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. Deuteronomy 4. 6. Keep the Statutes and Judgments which the Lord commanded, Says Moses, and do them; for this is your Wisdom,
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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.
and your understanding in the sighed of the nations, which shall hear all these Statutes, and say, Surely this great nation is a wise and understanding people.
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Men of great and publick undertakings, should not look onely 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 splendor and royal majesty, though her people had been destroyed;
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;
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then to be called the son of Pharaohs 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.
then to be called the son of Pharaohs daughter, Hebrew 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.
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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 joynt communication, are singularly necessary for the happy management of them:
4. His prudent vigilancy in viewing the state of the city secretly, and then imparting his commission to his Brothers, Chap. 2. 12, 18. In great works, personal prudence and joint communication, Are singularly necessary for the happy management of them:
& 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,
& 4. 1, 5, 14. Faith is a Foundation of courage, (no grace so valiant as that, Hebrew 11. 33, 34. 1 John 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,
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for differences and divisions will unjoynt the frame of great actions, and as a breach in a Wall, will minister unto adversaries an occasion of advantage.
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.
6. His wise discovery of adverse Counsels and preparations, Chap. 4. 8, 9, 15. There never was any great enterprise without special opposition. Zerubbabel met with mountainous obstructions in the great work which he went about.
Zach. 4. 7. (onely these Obstructions are more secret and invisible then 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.
Zach 4. 7. (only these Obstructions Are more secret and invisible then Mountains;) and Therefore men that engage in great works, must ever have their eyes running to and from to discover dangers, that they may prevent them, Curae 22. 3.
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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,
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,
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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 Physitians always within call, who may timely advise upon all needful expedients for safety, Judg. 19. 30. 8. His indefatigable labor night and day, being not onely 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.
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 Advice upon all needful expedients for safety, Judges 19. 30. 8. His indefatigable labour night and day, being not only a commander, but an Exampl 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.
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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.
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 mens hands, it is neither impossible nor improbable,
9. His compassionate zeal mixed with Wisdom, impartiality, and self-denial, for the poor which were oppressed, rebuking the Oppressors's, 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,
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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 minde of, Gal. 2. 10. You cannot be without many objects of that kinde,
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 Brothers; a duty which Apostles themselves have put one Another in mind of, Gal. 2. 10. You cannot be without many objects of that kind,
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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 onely a bar and obstruction to all honorable 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 publick good. And therefore all great works do require great and large hearts, for the promoting of them.
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 does 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.
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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:
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:
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 undanted 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.
11. His undiscouraged constancy, notwithstanding all the Treats, 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.
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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,
but for their Fidis 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,
Barnabas did earnestly contend to take Mark along in his and Pauls expedition to visit the Churches, which Paul opposed, Acts 15. 37, 38. The Apostle doth implicitely give us the reason of it in another place, Col. 4. 10. where he telleth us, that Mark was sisters son to Barnabas.
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 does implicitly give us the reason of it in Another place, Col. 4. 10. where he Telleth us, that Mark was Sisters 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 Gods 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 Gods 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, Vers. 10, 14. Of the Sabbath, that it might be duly sanctified, Vers. 15, 22. Of the courses and services of the Priests and Levites, that they might be appointed, Vers. 30, 31. Of the Holy Seed that that might not be by Heathenish marriages corrupted, Vers. 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 mens care is of the service and glory of God, the fitter instruments they are to do great works,
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, Vers. 10, 14. Of the Sabbath, that it might be duly sanctified, Vers. 15, 22. Of the courses and services of the Priests and Levites, that they might be appointed, Vers. 30, 31. Of the Holy Seed that that might not be by Heathenish marriages corrupted, Vers. 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,
because, they that honor God, he will honor, 1 Sam. 2. 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,
Because, they that honour God, he will honour, 1 Sam. 2. 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 joyned with Ahaziah, who did very wickedly, the Lord brake his ships,
and the Lord was with him, and blessed him whithersoever he went, 2 King. 18. 5, 6, 7. 2 Chronicles 31. 21. But when Jehoshaphat joined with Ahaziah, who did very wickedly, the Lord brake his ships,
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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,
Lastly, His special Wisdom and care to heal the sinful Breaches and divisions which were among the people, causing them to enter into a solemn promise, to make reparations of all injuries done unto their poor Brothers, 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,
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but that some differences of judgment may arise, and cause difficulties, breaches, and obstructions in the whole work; and as our Saviour saith of Kingdoms, Cities, Houses;
but that Some differences of judgement may arise, and cause difficulties, Breaches, and obstructions in the Whole work; and as our Saviour Says of Kingdoms, Cities, Houses;
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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, and in Dionysius Halicarnasseus. In which case, wise and prudent men,
as he did between the men of Shechem and Abimelech, Judges 9. 23. and between the Host of the midianites, Judges 7. 22. and of the Ammonites, Moabites, and Edomites, 2 Chronicles 20. 22, 23. And so he threatens to do with the egyptians, Isaiah 19. 2. and with the Armies of Gog and Magog, Ezekiel 38. 21. The like whereunto we read of in Pausanias, and in Dionysius Halicarnassus. In which case, wise and prudent men,
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as Nehemiah here, will use their uttermost endeavors to heal breaches, to close up divisions, to prevent mistakes, to finde out expedients, wherein all may readily agree,
as Nehemiah Here, will use their uttermost endeavors to heal Breaches, to close up divisions, to prevent mistakes, to find out expedients, wherein all may readily agree,
In which case, there is nothing more conducent then mutual mildeness, meekness, and condescension. So Abraham healed the breach which was going to be made between 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,
In which case, there is nothing more conducent then mutual mildeness, meekness, and condescension. So Abraham healed the breach which was going to be made between his family, and the family of Lot his Kinsman, Gen. 13. 17, 8. Therefore Rulers Are called Healers, Isaiah 3. 7. And so christ is described as a binder up,
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12. 3. Certainly meekness is a very great ornament, and a very great instrument of power. We may think that we shew our power by our stiffness and inflexibleness;
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;
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first, a great power which a 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 shews great humility,
First, a great power which a man hath over his own Spirit, which is a work of more power sometime then the taking of a city, Curae 16. 32. Secondly, It shows great humility,
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and self-denial, when as the Apostle speaks, Nothing is done through strife, or vain-glory, but in lowliness of minde, each esteemeth other better then 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 honor 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 ad majora transitum inveniat. A wise man will sometimes deny his own judgment, in order to a greater good. And it is an excellent direction of Hilary, Ex alienis utilitatibus placere,
and self-denial, when as the Apostle speaks, Nothing is done through strife, or vainglory, but in lowliness of mind, each esteems other better then themselves, Philip 2. 3. And do mutually submit unto one Another in the Fear of God, Ephesians 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 Senecca, & Quae non probavit, ut ad marjoram transitum inveniat. A wise man will sometime deny his own judgement, in order to a greater good. And it is an excellent direction of Hilary, Ex alienis utilitatibus placere,
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Istae cogitationes 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 longsuffering unto his people, Numb. 14. 17, 18. We have seen in Nehemiah, the things which he remembred to do;
Istae Cogitations deprimentes Superbiam, & tenentes charitatem, faciunt Onera fraterna invicem libentissimè sustineri, Says Saint Austin. Thirdly, It imitates the Exampl of christ, who did not look on his own things, but on the things of Others, Philip 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;
both as an humble representation of his own sincerity before God, in what he had done; and likewise as an humble imploring of being remembred by God, in what he should further do.
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.
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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:
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:
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or his pace to be slackned 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 rejoycing 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;
or his pace to be slackened upon his past acquirements, yet in regard of Comfort, the same Apostle does 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 Thebes 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 elswhere, 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 shew 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 wel-doing,
and so elsewhere, Chap. 23. 10, 11, 12. & Chap. 31. So Hezekiah, Isaiah 38. 3. Yea, God is pleased to mention the good works of his Servants for their Comfort, Job 1. 8. John 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 welldoing,
2. A godly life is Gods own work: It is not we, 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,
2. A godly life is God's own work: It is not we, but the Spirit of God which works in us, Matthew 10. 20. 1 Cor. 15. 10. Philip 4. 13. And as God reviewed his own works with special delight,
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 Gods own appointment,
3. God hath commanded Comfort, First or last, to wait upon a godly life, as a proper adjunct thereof, Isaiah 32. 17. Psalm 119. 165. & 32. 12. Rom. 14. 17. And it is a wrong to God's own appointment,
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4. A godly life honors 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:
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:
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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.
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 Fugitive.
But he that hath led an holy life, is like a man which hath travelled over a beautiful valley, and being on the top of the Hill, turneth about with delight to take a view of it again.
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, turns about with delight to take a view of it again.
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:
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, Psalm 19. 11. Curae 11. 18. 2. Inter Causam Essendi & cognoscends:
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Our good works are not either the merits or cause of our confidence or comfort, but onely the Freegrace of God, and perfect Righteousness of Christ bestowed upon us;
Our good works Are not either the merits or cause of our confidence or Comfort, but only the Free grace of God, and perfect Righteousness of christ bestowed upon us;
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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.
For in the Fear of the Lord is strong confidence, Curae 14. 26. 2. These words as they bear a retrospect unto Nehemiah is former actions, Are likewise considerable as a Prayer, Think upon me for good.
and smell a savor 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,
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,
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.
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 Brothers, 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,
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, Isaiah 64. 6. Omnis nostra Humilis justitia, Recta Perhaps,
sed non pura, saith Bernard: And since the Lord appointed Aaron as a type of Christ, to bear the iniquity of the holy things of his people, Exod. 28. 38. we must therefore confefs with St. Austin, that our righteousness here consisteth ▪ Potius in remissione peccatorum quàm in perfectione virtutum.
sed non Pura, Says Bernard: And since the Lord appointed Aaron as a type of christ, to bear the iniquity of the holy things of his people, Exod 28. 38. we must Therefore confefs with Saint Austin, that our righteousness Here Consisteth ▪ Potius in remission peccatorum quàm in perfection Virtues.
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 judgment with thy servant,
As Therefore Job Professes, 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,
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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;
as the Psalmist complained of his enemies, That they wrested his words, Psalm 56. 5. So did the enemies of Nehemiah put perverse constructions upon his worthy actions, Neh 6. 6, 14. And Therefore he prays unto God to Remember him, and to strengthen him;
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.
For beside 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 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 mouthes of many to reproach me, might sadden the hearts of many who love and honor me, might be of dangerous consequence to all thy people;
1. For counsel and direction, remember me to 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;
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So David prayed, Make thy way strait 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 childe, I know not how to go out or come in:
So David prayed, Make thy Way strait before my face, Psalm 5. 8. Cause me to know the Way wherein I should walk, Psalm 143. 8. So Solomon, I am but a child, I know not how to go out or come in:
Even wisdom to plough and sowe is ascribed unto God, Isai. 28. 24, 29. How much more necessary is it in profound and abstruse actions to implore his guidance?
Even Wisdom to plough and sow is ascribed unto God, Isaiah 28. 24, 29. How much more necessary is it in profound and abstruse actions to implore his guidance?
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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 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;
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, Isaiah 42. 6. We must all say as Nehemiah did, Strengthen thou our hands, Chap. 6. 9. As Jehoshaphat did, We have no might, we know not what to do, 2 Chronicles 20. 12. And Therefore our eyes Are upon God;
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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.
He it is that Girdeth with strength, Psalm 18. 39. It is not we that do any thing, but the grace of God which is with us, 1 Cor. 15. 10. Philip 4. 12, 13. Isaiah 26. 12.
3. For Success; for when we are taught, and when we are strengthned, yet still we must wait upon God for his blessing. We by his help may do our works,
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 the Prince onely can command the Seal, and make it thereby valid and effectual, Psal. 127. 1, 2. Paul and Apollo can onely plant and water, but the increase is from God alone, 1 Cor. 3. 6. The race is not to the swift,
but the Prince only can command the Seal, and make it thereby valid and effectual, Psalm 127. 1, 2. Paul and Apollo can only plant and water, but the increase is from God alone, 1 Cor. 3. 6. The raze is not to the swift,
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And fewer then Ten thousand Grecians did vanquish an army of Three hundred thousand Persians, in the famous battel at Marathon, as Pausanias and Valerius Maximus give the numbers.
And fewer then Ten thousand Greeks did vanquish an army of Three hundred thousand Persians, in the famous battle At Marathon, as Pausanias and Valerius Maximus give the numbers.
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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 onely 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 Lords 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.
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 calls them, whereby not his Servants only but his own Son, have been animated to endure sufferings and to despise shame, Hebrew 11. 26. & 12. 2. For the expected promises do awaken our patience in the lords work, Hebrew 10. 36. 2 Cor. 7. 1. The Apostle pressed forward to the price, Philip 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, Psalm 19. 11.
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 we have withdrawing hearts, and weak hands, and fainting spirits, and potent enemies, and strong temptations, and having conflicted with all these, may haply loose our thanks with men,
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yet we work for a Master who remembers all, who keeps an accompt of but a cup of cold water, which is given to him in any of his poor servants. If a Raven feed his Prophet; if Dogs 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 means to deliver Paul, or Stalks of Flax to hide the Spies of Israel; if the cover of a Well do protect Davids Intelligencers,
yet we work for a Master who remembers all, who keeps an account of but a cup of cold water, which is given to him in any of his poor Servants. If a Raven feed his Prophet; if Dogs lick the sres of Lazarus; if Rotten rags draw Jeremiah from a Dungeon; if a broken Potsherd stand Job in any stead in his afflictions; if a Basket be a means to deliver Paul, or Stalks of Flax to hide the Spies of Israel; if the cover of a Well do Pact Davids Intelligencers,
and an honorable Mention made of the services even of these inanimate Creatures. O what a good Lord do we serve, who keeps a Book for our sighs, a Bottle for our tears, a Register for but two Mites cast into his Treasurie? 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,
and an honourable Mention made of the services even of these inanimate Creatures. O what a good Lord do we serve, who keeps a Book for our sighs, a Bottle for our tears, a Register for but two Mites cast 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 esteems 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 rendreth Robes for Rags, Crowns for Crums, turns our Water into Wine, gives a weight of glory for light afflictions, and eternal wages for a little momentary service?
as men scarce valve 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?
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,
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,
That a sound faith and particular interest in God as our God, is a special principle to quicken us in great and honorable undertakings. It set Nehemiah at first to improve his relation unto the King of Persia for the good of his people,
That a found 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 Persiam 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 valor 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 Goliah, 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, Sampson, 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; Remembring 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.
and the city Jerusalem, Nehemiah 1. 11. & 2. 4, 8. And by the same Argument he encouraged the people to valour and resolution, Neh 4. 20. The Church Professes, That in the name of their God they would Set up their Banners, Psalm 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. Psalm 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 Chronicles 14. 11. & 20. 6, 7, 11, 12. By this faith, gideon, Barak, Sampson, 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, etc. Hebrew 11. 32, 34. 1. Faith is an active and working grace; Remembering your work of faith, Says the Apostle, 1 Thebes 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, Philip 4. 13. And thereupon what it finds to do, it does with its might.
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2. It is an Heroical grace, as the Philosopher saith of Wisdom, That it is NONLATINALPHABET, the knowledge of the most honorable things; so we may say of Faith, That it undertaketh the most honorable things, eyeth great objects, pursueth great ends, looketh upon all things as possible, Mark 9. 23. and therefore is not dismayed at any.
2. It is an Heroical grace, as the Philosopher Says of Wisdom, That it is, 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, looks upon all things as possible, Mark 9. 23. and Therefore is not dismayed At any.
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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.
What an Heroical Faith was that of Joshua, 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 more then conquer greatest difficulties, Rom. 8. 35, 37. As one man by an Engine may move Bodies, which an hundred without it could not stir;
3. It is a valiant and victorious Grace, is not afraid of Men or Devils when it hath made sure of God. It quenches 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, Psalm 3. 6. & 27. 3. By his God, he can run through a Troop, and leap over a Wall, and break a Bow of Steel, Psalm 18. 29. Nothing is invincible to Faith, it can level Mountains, Zach 4. 7. It can more then conquer greatest difficulties, Rom. 8. 35, 37. As one man by an Engine may move Bodies, which an hundred without it could not stir;
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,
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 amid all difficulties unto the End, knows how near the promised Mercies Are,
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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 vigor about any enterprise then 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 succors of others, to further their designs.
Faith does not suffer a man to draw back, but patiently to continue in welldoing, that he may After a little while receive the promises, Hebrew 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 vigor about any enterprise then 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 succors of Others, to further their designs.
The Apostle bids us by Faith to ask wisdom of God, that thereby patience may go thorow and have her perfect work, Jam. 1. 4, 5, 6. God hath honored Faith and Repentance, in the Gospel, above other graces, because they have a peculiar vertue to carry us out of our selves in Prayer unto God: And no graces do more promote great actions then self-denying graces, when men have ends and aids above themselves.
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 our selves in Prayer unto God: And no graces do more promote great actions then self-denying graces, when men have ends and aids above themselves.
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.
as soon as storms arise, and difficulties shake them, forsake the proper and internal merits of the business, and hold or altar their resolutions, according as their own personal hope's or fears do dictate unto them.
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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, succor, support, and may be strong in the Lord, and in the power of his might.
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.
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but in an holy fear, and comfortable dependance upon God; I have aimed at his glory, and at publick interest; I have not immixed nor interwoven in it, any carnal counsels, or sinful projects of mine own:
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:
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I have labored to keep a good conscience in doing of mine own duty, and have cast my self 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:
I have laboured to keep a good conscience in doing of mine own duty, and have cast my self upon his holy providence for the event: In this case the Lord does 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:
beleeve 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 ruine of their proud enemies, Exod. 14. 30, 31.
believe his prophets, so shall you prosper, 2 Chronicles 20. 20. By Faith, Israel passed through the Read 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 it self, 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.
If the Lord bless the undertaking it self, 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 gives all other things.
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 remembred 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,
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 does this holy man thrice desire to be remembered of God: And upon this ground did our Saviour teach his Disciples to built 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, Psalm 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.
but he hears the prayer of the righteous, Curae 15. 29. It is true, he is pleased sometime 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.
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So God heard the voice of Ishmael crying for Water, and shewed Hagar a Well, Gen. 21. 17, 19. He took notice of the humiliation of Ahab, and thereupon respited the judgment which he had threatned, 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;
So God herd 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 among 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 meer outward good things.
they give none but outward services, desire none but outward benefits; and according to the nature of their services and Desires, the Lord Answers 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 meer Natural prayer.
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.
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1. It is sure to obtain pardon for what failings and miscarriages proceed from humane 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.
1. It is sure to obtain pardon for what failings and miscarriages proceed from humane infirmity, the Lord sparing his children, as a man spares his own son that serves him, Malachi 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,
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,
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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,
For verily there is a reward for the righteous, Psalm 58. 11. Matthew 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,
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, Oh my God, Concerning this also, and spare me, according to the greatness of thy Mercy, Neh 13. 22. remember me to spare me for my sinful infirmities;
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 your selves unto, by inquiring of him,
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 your selves unto, by inquiring of him,
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 judgments, and divided affections, and all humane 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;
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 Judgments, and divided affections, and all humane 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 actium, to make your First applications unto God, that he would led 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;
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that your labors 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,
that your labors 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,
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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 labors, as Nehemiah doth his Book, with a Remember me, O my God, for Good.
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 labors, as Nehemiah does his Book, with a remember me, Oh my God, for Good.
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And we should all learn so to lead our lives, with such an eye to Gods Word and Rule, to his glory and honor, 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,
And we should all Learn so to led 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 lies upon us,
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as that when we come to die, and give up our accompts 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 Masters joy:
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 Masters joy:
but have labored 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.
but have laboured to adorn my general calling by sincerity and Fidis 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.
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.
Romanos Magnos feceruni At Home Industria, for is Justum Imperium, animus in By consulting liber, neque libidini neque delicto obnoxius. Vid. Aug. de Civit Dei. lib. 5. c. 12. & 15.
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.
Affuit Satan improbis •um accusationibus pulsans — Isle territus & Turbatus ait, Fateor non sum Dignus ego nec propriis possum Meritis Kingdom obtinere Coelorum. Caeterum Duplicity jure illud obtinens dominus meus, Inheritate patris, & merito passionis, Altero ipse Contentus, Alterum mihi donat, ex cujus Dono jure illud mihi vendicans non confundor. William Abbas in vita Bern. lib. 1. cap. 12.
NONLATINALPHABET. 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.
. Clem. Alexander Strom. lib. 5. Per fidem Christ non sumus Liberi ab operibus, sed ab opinionibus Operum. Luth. Est Rest viva, potens, operosa, etc. Luther in Gen. 12. fol. 153 Metaphys. lib. 1. Fides maxima & Heroica operatur, Luth. in Gen. 29.
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.
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.
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.
Bonus Deus qui non tribuit saepe quod volumus, ut tribuat quod malimus. Aug. Epistle. 34. & Tract. 73. in Joan. & Tom. 7. lib. de Unitat. Eccles. c. 19. & Contr. Julian. lib. 5. cap. 4. & Epistle. 121. cap. 14.
