THose two motives which en­duced the good Patriot Nehe­miah to preferre this Petition to his God, have enduced me to choose it for my Text, to handle it before so many worthy Patriots as are now met together to present their humble supplications to their God.

The two motives were these,

1. The many, great, good things which he had done for the Church and State.

2. The many, great, desperate dangers which [Page 2] he had met with, and knew he should further meet with in prosecuting his good beginnings.

Whether there be not at this time the like occasi­ons for the representative body of this Kingdome, as one man, to pray and say, Thinke upon me my God for good, according to all that I have done for this people, let the times judge.

To this Text the more diligent heed is to be gi­ven, in that it containeth the last memorable mat­ter which the Holy Ghost saw meet to commend to his Church in the old Testament. For the for­mer part of it (wherein the maine substance of the whole lyeth) is repeated in the last clause of this Booke, Neh. 13. 31. which is the last Booke of the old Testa­ment. For all the Prophesies registred in the old Testament were before Nehemiahs time: which thus appeareth. All but the three last were before the Captivity of the Iewes in Babylon. Two of those last three, Ezr. 5. 1. Hag. 1. 1. Zech. 1. 1.—7. 1. Haggai and Zechary uttered their Pro­phesies about the time that the Temple was finish­ed, in the foure first yeares of Darius his reigne. Malachi who is the last of all the Prophets prophe­cied anone after the Temple was built, Malachi, id est Esdras, post Aggeum & Zechariam, qui sub Dario pro­phet averunt, fu­isse credendus est Hier in pro in Malach. Lege Clem A­lex Strom. l 1. as is evi­dent by the maine scope of his Prophecy: So as he may well be thought to have uttered his Pro­phesie in the daies of Darius, or in that time of Ar­taxerxes reigne, wherein Ezra came first to Ierusa­lem. For Malachi is supposed to be Ezra, and called Malachi, because he was the Lords Messen­ger.

As for the booke of Hester, though it be placed after this of Nehemiah, yet is it an History of many [Page 3] yeares before: for the things therin recorded were in the reigne of Ahashuerus, Host. 1. 1. of whom mention is made, Ezr. 4. 6. He ended his daies fourescore yeares before Nehemiah came to Ierusalem. The compiler of the bookes of the old Testament, had more respect of the order of matter then of time in placing Ester after Nehemiah. For Ezra and Nehe­miah are one continued History, which sets downe the restauration of the Iewes after their captivity. Both were written by Ezra, and of old called the first and second booke of Esdras: Apud Hebraeos Esdrae, Neem­ae (que) sermones in­unum volumen coartantur. Hie­ron in Esd. & Neem praesat. Ezr. 2. 2.—3. 8. yea by the Hebrewes they were both brought into one Volume.

For the foresaid end of setling the State of the Iewes there were three solemne commings of three famous persons to Ierusalem. The first was of Ze­rubbabel, who being a young man laid the founda­tion of the Temple in the reigne of Cyrus, and be­ing an old man finished it in the reigne of Darius. The second was of Ezra, —6. 15. a ready Scribe in the Law of Moses, —7. 6. whose comming was After the re­turne of the Iews Cyrus raigned nine years, One Da­rius 36. Aha­shuerus 22. One Artaxerxes 40. Another Dari­us 19 Another Artaxerxes 7. before Ezra came. Neh. 5. 1. &c.—13. 4. about one hun­dred thirty and three yeares after the first, in the seventh yeare of Artaxerxes. He came to instruct the Iewes in the Law of God. The third was of Nehemiah, thirteene yeares after Ezras. The end of his comming was to build up the City of God and the wall thereof, that Gods people might ther­in more freely observe Gods Ordinances, and live in safety and security from their enemies. When he came thither he found many Grievances in the State, and corruptions in the Church. Those he re­dressed, these he remooved: and withall setled [Page 4] the Sabbaths Sanctification. Ne. 13. 15, &c.

To shew whence he received his courage to doe what he did, notwithstanding the strong and great oppositions against him, it is oft noted in this book, that his heart was on his God, to whom on all oc­casions he preferred his prayer in the beginning, pro­gresse and end of all.

So soone as he heard of an occasion of going to Ierusalem, Neh. 1. 4. &c. he made his prayer to God. It was the first thing he did. Ever and anone was his heart lift up unto God in the Progresse. Neh. 2. 4.—4. 4.—4. 9.—5. 19.—6. 14.—13. 14.—22.—29. Eight parti­cular instances therof betwixt his first and last pray­er, are expresly noted in this History. This Hi­story is concluded with the same prayer that is in my Text.

Thus you see how my Text is inserted in the midst of this History, as a Demonstration of the Support whereon this Patriot rested, and whereby he was encouraged in his good, great, difficult, dan­gerous attempts.

May I in this Auditory have leave to give, meo more & modo, after my ordinary and plaine manner, the Grammaticall Interpretation and Logicall Reso­lution of the Text, a more ready way will be made thereby for raising and prosecuting proper Theologi­call Observations thereout.

First, [...] therefore of the sence.

The word translated, Thinke, properly signifieth Remember. Neh. 1. 8.—6. 14.—13. 14.—22.—29.—31. So it is in other places translated even by these Translators, and that six times in this book applyed to God.

It importeth two things.

[Page 5] 1. To keepe and hold fast in mind and memo­ry what is once knowne. So it is opposed to for­getfulnesse: as where the Law saith, Remember and Forget not. Deut. 9. 7.

2. To call againe to mind and memory what was once knowne, but after forgotten: in which sence saith Pharaohs Butler, Gen. 41. 9.—40. 23. I doe remember my faults this day. He had forgotten his faults, his imprison­ment, his dreame, the interpretation and issue ther­of (all which are implyed under this phrase, The chiefe Butler did not Remember Joseph, but forgat him) But by the wise mens ignorance of the mea­ning of Pharaohs dreames, hee remembred and called to mind his faults, and what followed there­upon.

In these two respects a word derived from this root is put for a Memoriall: [...] Exod. 28. 12. [...] Est. 6. 1. and for Records: by which matters are so kept and retained, as they are not lost or forgotten: and by which if matters be forgotten they may be againe called to mind, as Mordecais faithfulnesse to the King being forgot­ten, was by the Kings hearing the Records brought to his mind.

This act of Remembring is in sacred Scripture ap­plyed to God and man.

To man properly in both the fore-mentioned acceptions. As the two proofes doe shew. For to man it was said, Deut. 9. 7. Gen. 41. 9. Remember and forget not: and he was a man that said, I doe remember my faults.

To God it is most properly applyed in the for­mer signification. For he ever fast holds in memo­ry [Page 6] and never forgets what he once knowes: Act. 15. 18. And knowne unto God are all his workes from the beginning of the world.

Yea, also in the latter signification it is oft attri­buted to God, Ier. 44. 21. as where it is said, Did not the Lord remember them? and came it not into his minde? The latter phrase sheweth that the act of remem­bring attributed to God in the former clause, is ment of calling to mind what was formerly known. Iob oft calleth on God to remember him in this sence. Iob 7, 7.—10, 9.—14, 13. [...] In this respect God is said to have Remembrancers: to whom he thus saith, Put me in Remembrance: and to this end he is said to have a booke of Remem­brance. See Margin on Isa. 62. 6. Isa. 43. 26. [...] Mal. 3. 16 [...]. But surely these things cannot be properly spoken of God. They are to be taken tropically, by way of resemblance, after the manner of man. When men having forgotten a friend, neglect him, doe nothing for him, suffer him to want, to be op­pressed, to lye in prison, or remaine in captivity, but being put in mind that he is such and such a friend, doe good to him and succour him, are said to remember him: So God (when after long suf­fering his children to want such and such a blessing, or to lye under such and such a crosse, hee bestoweth on them the blessing which they so long waited for or freeth them from the crosse under which they lay so long) though he never forgat them, but knew and saw their want and pressure, is said to remember them. Thus he re­membred Rachell, Gen. 30. 22. Exod. 2. 24. who had long wanted a childe: and the Israelites, who had long lien under bon­dage.

[Page 7] In briefe Nehemiah by this phrase, Thinke upon or Remember, intendeth that God would so deale with him, as he himselfe might have assurance and others evidence, that God did thinke upon what he did and well remember it.

This Petition he makes, not as doubting of Gods good-will to him, but as resting on God for some evidence thereof. For what beleevers expect from God they pray for: and what they pray for, with confidence they expect to receive.

To give further evidence of his speciall assiance on God, he restraineth this act of Gods good-will to himselfe in particular, [...] by this clause, upon me, and it carrieth this Emphasis, that though the Lord regarded not them who testified no hearty affection to himself, his house or people, yet he would thinke upon him whose heart was set on all these. Thinke on me.

The next clause, my God, doth yet further set out that his speciall affiance on God. [...] My, is an ap­propriating particle: yet such an one as admits o­thers that are of like quality. Nor this, nor the for­mer particle of speciality, nor Me, nor My is to be ta­ken exclusively, as if he exempted all but himselfe from these priviledges, for before this, he desireth God to think on others like himself, Neh. 1. 11. thus, O Lord, I beseech thee, let now thine care be attentive to the prayer of thy servant, and to the prayer of thy ser­vants who desire to feare thy name. And though Neh 28, 18.—6. 14.—7. 5. 13. 14, 15, 29, 31. sometimes he expresse the relation betwixt God and himselfe in the singular number, my God, yet Neh. 4, 4, 9, 20.—13. 18, 17 other times in the plurall number, thus, our God, [Page 8] yea and in the second and third persons, thus, Neh. 8. 9. your God, Neh. 13. 26. his God, Neh. 12. 45. their God.

He useth the first person and singular number ( my God) to testifie the full assurance he had of his own interest in God. He useth other persons and the plurall number ( His God, Our God, Your God, Their God) to intimate the strong perswasion he had of others like interest in God. The former is judici­um certitudinis, an assured knowledge: the latter judicium charitatis, a charitable belief. That these two may stand together is evident by these phrases joyned together, Ruth. 1. 16. Thy God shall be my God: Ioh. 20. 17. I ascend to my God and your God.

By the way take notice, that the mention which I made of the singular number, hath respect to the translation, [...] De istis decem nominibus lege Hier. Epist ad Marcel. See also the Churches con­quest on Exod. 17. 15. Sect. 72. rather then to the originall, especially in the title GOD. For the Hebrew word is one of those ten titles which in sacred Sacred Scripture are as names attributed to God; and it is of the plu­rall number. As all the other titles have their signi­fications and mysteries, so this. It importeth a plurality of persons: yet so as in construction it in­timateth an unity, [...] Verbatim Dij creavit. Gen 1. 1. an unity in nature, the unity of the Deity. For it is joyned with a verbe of the sin­gular number: as in the first sentence of the Bi­ble, which in other languages may imply some Grammaticall incongruity; but it expresseth a true Orthodox, Theologicall Mystery: which God from the beginning would have to be knowne for his owne glory and Churches good. For (even our enemies, worshippers of false gods being Judges) our God is such a God, as no other God could e­ver [Page 9] be imagined like unto him. Many of Gods incommunicable properties and workes have (though most unjustly and falsly) beene attribu­ted to false gods, as O Pater ô ho­minum, [...]ivum (que) aeternae pote, [...] Virg. AEneid. 10. eternity, Te (que) omnipo­tens Neptune in­voco, Cic Tusc. l. 4. omnipotency, Ovid Met l 1. creation of Heaven and Earth, Ovis nutu & arbitrio coeum, terra, mart (que) reguntur, Cic ac Fin. divine provi­dence, and other the like. But it never came into the mind of any Idolater to imagine his God to be three in one. The Trinity in Vnity is a mystery of mysteries, making much to the honour of him that is knowne and believed to be such a God.

By it also we know and beleeve that the Spirit which proceedeth from the Father and the Son, and helpeth our infirmities, enableth us to doe the will of God and establisheth us against all assaults, is true God: and that the Sonne of God, the only begotten of the Father, the Mediatour betwixt God and man, is true God: and that the Father to whom we have accesse for all needfull blessing, is true God. Thus we have not many gods for many purposes; but one God for all turnes. One to enable us to goe to the throne of grace: One to mediate for us there: One to accept us there, all one God. Is not this a comfortable my­sterie?

But this by the way.

That for which he desireth his God to thinke up­on him, [...] 2 Sam. 7 28. 1 Kin. 8. 66. is for good. The Hebrew word properly signifieth goodnesse, and is so translated in sun­dry places, oft in the Psalmes and Prophets. Some therefore here take it for a property in God, and the cause or ground of his saith and hope, and of all blessing: as if he had thus expressed it, [Page 10] Thinke on me for thy goodnesse sake. This is in it selfe a good sence, and answerable to this of Da­vid, Remember thou me for thy goodnesse sake ô Lord. Ps. 25. 7. But in my Text the particle of relation to God, ( Thy) is not exprest, and the proposition [...] expres­sed, admits not that sence. [...]. In bonum. Therefore the LXX. Greeke Interpreters, the ancient Latine and sundry other translate it as our English, for good: in like manner is this very word with this preposition tur­ned ( Gen. 50. 20.) unto good. Thus it sets downe the end why he would have God to thinke on him, namely, some good, benefit, blessing to himselfe. That this is here intended, is further evident by that which followes, according to all that I have done, &c.

Looke upon your books and yee will finde this word, according, in another character, which shew­eth that it is not in the Originall, as indeed it is not. Some therefore joyne these two words, In bonum omni­um quae feci. good, all, together, thus, for good of all that I have done. This exposition might well stand, [...] Distinguit me­diam sententi­am, & respon­det colon. but that there is an accent or pause annexed to the former word, which distinguisheth sentences, or at least the parts of a sen­tence. Something therefore must be understood to make up the latter part of this sentence: and sure­ly our English hath hit upon the fittest supplement, as the ancient Latin, Secundum om­nia. and sundry other languages. The particle ( according) here supplied, is oft on like occasions expressed, Ps. 62. 12. [...] as where the Psalmist saith to God, Thou renderest to every man according to his workes. By this supplement no merit, but the kind or quality, and measure or quantity of reward is [Page 11] intended. Gal. 6. 7, 8. In regard of the kinde, whatsoever a man soweth, that shall he also reape. He that soweth wheat shall reape wheat: he that soweth tares shall reape tares: He that soweth to his flesh, shall of the flesh reape corruption: but he that soweth to the spi­rit, shall of the spirit reape life everlasting. 2 Cor. 9. 6. In regard of the measure, He which soweth bountifully shall reap bountifully.

Therefore he adds the next generall particle All, [...] for All compriseth many things under it, and exclu­deth not any at all.

That which he pleads of his owne doing in this phrase ( that I have done) is not to be taken in refe­rence to his owne ability in and of himself: [...] but to the manifestation of the power of Gods Spirit in him, Zach. 4. 6. 1 Cor 15. 10. which God himselfe thus expresseth, Not by might nor by power, but by my spirit, and Saint Paul thus, I have laboured more abundantly then they all: yet not I, but the grace of God which was with me.

For further amplification of what he did, he ads the persons in whose behalfe he did all that he did, for this people. He meanes hereby the Iewes, a­mong whom he then was, and thereupon as poin­ting at them, he useth a double demonstrative par­ticle, as if to the full it had bin thus expressed, [...] for this people, even this. Well might he set this em­phasis upon that people, because at that time they were the only Church of God, Exod. 19. 5. a peculiar treasure unto him above all people.

Thus have you the plaine meaning of the Text.

The summe of all in two words is,

[Page 12] Saints Support.

Which is in one word GOD.

This Support of Saints is set downe in forme of a Petition.

Therein is expressed,

1. The Person petitioned.

2. The Point prayed.

The Person is set out,

1. By his generall title, GOD.

2. By his speciall relation, MY.

In the Point prayed for, ye may observe,

1. The Kind

2. The End of it.

The Kinde points at,

1. An Act desired of God, THINK VPON.

2. The speciall Object thereof, ME.

The End is,

1. Generally propounded, FOR GOOD.

2. Particularly amplified.

In the amplification are distinctly set downe.

1. The Ground, THAT I HAVE DONE.

2. The Rule, ACCORDING TO.

3. The Extent, ALL.

4. The Restraint or Limitation, FOR THIS PEOPLE.

Thinke upon me, my God, for good, according to all that I have done for this People.

The Observations hence arisings are these.

I. GOD is the Support of Saints. This Saint by directing this his Petition to God, gives instance hereof.

II. The LORD is a peculiar GOD to a Belee­ver. [Page 13] This appropriating particle, MY, being ut­tered by a beleever in reference to God, evinceth as much.

III. GOD hath Remembrancers. He that said to God, thinke upon or remember, was such an one.

IV. GODS mind is soonest drawne to his owne. He that could say, my God, was one of Gods owne and thereupon was perswaded to say to his God, thinke upon ME, in confidence that God would soon so doe.

V. Prayer may be made for ones owne good. This phrase for good, intends as much.

VI. Workes may be pleaded before GOD. So doth he that in his prayer to God thus pleads, that I have done.

VII. Mans workes are the rule of Gods reward. This is implied by the word fitly supplyed, ac­cording.

VIII. Every thing well done shall be rewarded. This generall particle All, extends to every good work, and intends such an extent of reward.

IX. Good done to GODS people is most accepta­ble. Thus much is manifested, as by the expression of this people, so by the emphasis added thereto, this people, even this.

These are the principall intendments of this Text.

That ye may the better discerne the true and just ground of all these points, and especially of this Pa­triots confidence, whereby he was enboldened to put his God in mind, to thinke on him for good ac­cording to all that he had done for his people. I sup­pose [Page 14] it will not be impertinent, nor yet unprofita­ble to give you a briefe view of such particular acts done by him, as are in this booke distinctly specifi­ed from the beginning to my Text. Hereby yee may have a pertinent patterne for Justification of what ye have done, and direction for what remains yet to be done: and withall ye may see in what courses and causes yee may with confidence de­pend on your God and say, Thinke on us our God for good, according to all that we have done for this people.

1. The first particular noted of him is an inquisitive disposition after the State of the Church, how it fared with her. So soone as he heard that Hanani and others were come from Iudah, Neh. 1. 2. he asked them concerning the Iewes, and concerning Jerusa­lem. He himselfe was in a safe and secure place: He had the favour of the greatest Monarch then on Earth: yet he thought not that enough: hee must know how the Church doth. By this en­quiry he came to know what otherwise, it may be, he should never have knowne: and then the Church might have wanted all that good which he did for it. Ignoti nulla cu­ptilo. What eye sees not or eare heares not, heart rues not. Naturall men are in a most woefull plight: But because they know no­thing of it, they are no whit mooved with it, nor care to seeke any redresse for it. Ma­ny doe nothing for the Church, because they know nothing of the Church. Be we therefore inqui­sitive after it.

2. That which he heard of the Churches dis­tresse [Page 15] wrought much compassion in him: Neh. 1. 4. For he sate down and wept, and mourned certain dayes. By this sympathy he shewes himself a true member of the Church. 1 Cor. 12. 26. If one member suffer, all the members suffer with it. This cannot but beseem the best. For of God himself it is thus said, Iud 10. 16. Isa. 63. 15. Hos. 11. 8. His soul was grie­ved for the affliction of Israel. In such cases his bow­ells are said to sound: and his heart to be turned with­in him. Art thou Lord so affected, and afflicted at our misery, and we no whit moved with our own or others distresses? Amo. 6. 1, &c. Woe, saith the Prophet, woe to them that are at ease, &c. that stretch themselvs upon their couches, and eate the Lambs out of the flock: that chant to the sound of the violl: that drink wine in bowles, and annoint themselvs with the chief ointments: but they are not grieved for the affliction of Joseph. What good can be expected from such sencelesse dispositions? That compassion which was wrought in this Patriot, set him on work, to do all that good which he did for the Church. Let this mind be in you, which was also in him.

3. Before he attempts any thing, he goes to God. First to God, then to the King. I prayed, saith he, Neh. 1. 4. before the God of Heaven. This made all that he did so successefull as it was. Saul, though an hypocrite, could make this apology for his over­hasty sacrifice, 1 Sam. 13. 12. The Philistines will come down now upon me to Gilgal, and I have not made supplication to my God. A Love princi­pium. The very Heathen did use to begin all with their God. Should not we Christians so doe with our God? I am confident ye so doe: and thereupon with confidence I may say, Go on, and prosper.

[Page 16] 4. He added one kind of prayer to another: to his daily, ordinary prayers, he added extraordinary. The phrase of praying day and night, Neh. 1 6. implies his constant morning and evening prayer, wherein he was ever mindfull of the children of Israel. His su­sting was an evidence of extraordinary prayer. —4. [...] This particle, now, or this day, prefixed before day and night, sheweth that in this day of extraordinary prayer helped by fasting, he omitted not his ordi­nary morning and evening devotion. Thus much was prefigured in the Law. Ex. 29 38, 39. Num. 28 3. &c. For every day one Lamb was to be offered in the morning, and another at even: on their feast dayes they had other so­lemn sacrifices enjoyned, yet so as with those ex­traordinary sacrifices they joyned their daily mor­ning and evening burnt offering. In the 28. and 29. Chapters of Numbers, Numb. 28. 10, 15, 23, 24, 31. & 29, 6, 11, 16, 19, 22, 25, 28, 31, 34, 38. where those extraordinary sacrifices on their severall dayes are expresly set down, this proviso ( beside the continuall burnt offe­ring) is fifteen times repeated. Ordinary and ex­traordinary prayer joyned together, will adde life and power each to other. Ordinary morning pray­er may prove to be a good preparation to the ex­traordinary ordinance: and the evening ordinary prayer a means of calling our failings in the extra­ordinary to mind, of craving and obtaining pardon for the same, and procuring a blessing in all. As for extraordinary prayer quickned with fasting, it was never performed (if at least it were rightly perfor­med) without some more then ordinary blessing. That Dvell, which cannot otherwise be cast our, may be cast out by prayer and fasting. Mat. 17. 21. What therefore [Page 17] God hath joyned together, let no man put asunder.

I might here distinctly set out the particular branches of his powerfull prayer, as,

1. His solemn preamble, Neh. 1. 5. whereby he sheweth how his mind was so fixed on Gods greatnesse and goodnesse as it had wrought a mixture of feare and faith.

2. —6. His humble confession of sinne: of his own sins, of the sins of his fathers house, yea and of the whole house of Israel. Ps 32. 5. Pro. 28. 13. 1 Ioh. 1. 9. Neh. 1. 8, 9. This, penitently done, is the ready way for obtaining mercy and pardon.

3. His pressing Gods own promise, whereby he testifieth on what ground his faith was founded.

4. His pleading that speciall relation which was betwixt God and them for whom he prayed, thus, These are thy servants, —10. and thy people. By this he gives proof that the mark he aimes at is Gods glory.

5. His putting God in mind of his former dea­ling with them, thus, whom thou hast redeemed, &c. This shews, that by God himself, and his former dealing with them, he is put on to commend their cause to him.

6. —11. His quickning of his own spirit, by his earnest, ardent expression of his mind.

But it being my purpose only to cull out such distinct acts of his as moved him to put God in mind of him for good, it might hinder my purpose to insist on every particular circumstance in those severall acts, that are recorded of him.

I return therfore to my principall purpose.

5. His heart was ready on the sudden to be rai­sed to God. For when the King gave him occasion [Page 18] to make his mind knowne to him, Neh. 2. 4. he instantly pray­ed to the God of Heaven: Not by turning aside and uttering any words to God, but by lifting up his heart to God. This is called an ejaculation of the spirit: when the spirit within a man casteth up a sudden desire to God. This sudden desire might be, that God would direct him in ordering his de­sire to the King, and that God would encline the Kings heart to grant his desire. So much was be­fore thus expressed, Grant me mercy in the sight of this man, meaning the King. This may be as fer­vent and prevalent, as a solemne prayer uttered with the mouth, witnesse that ejaculation of Moses spirit, when he was in the middest of the people, and en­couraging them against Pharaohs furious hoste that hotly pursued them: He then uttered no words of prayer, yet of that ejaculation, or inward desire, saith God, Exod. 14. 15. why criest thou unto me? which phrase implyeth great fervency. This frequently and heartily used argueth an heavenly mind, and holy familiarity with God. This is one way whereby we may pray alway, continually, even by the readi­nesse of the heart to pray at all times, in all places, on all occasions, when we are alone, or in compa­ny, in conference, reading, studying, working, or doing any other lawfull thing. Thus may I now in preaching, pray: thus may you even now in hearing, pray. Assuredly, if we were well dispo­sed hereunto, we might have much better successe in many things we doe, then we have. What good successe had this Patriot hereupon? God mooved the King to grant whatsoever he desired. Neh. 2. 8. In sen­ding, [Page 19] in delivering Petitions to the King on earth, Pray to the GOD of Heaven, as Nehemiah did.

6. Together with all sorts of prayer to God, Neh. 2. 5. he useth humane helps. He gratefully acknowledgeth the Kings former favour: —7. He humbly supplica­teth leave to goe to Iudah: —8. he desireth a safe con­voy: he craveth the Kings Letters patent for all usefull and needfull Timber out of his Forrests. All these were lawfull meanes: and such meanes are the hand of Gods providence, whereby hee bringeth matters to passe. It is true indeed, that man liveth not by bread alone: Deut. 8. 3. meanes alone with­out Gods blessing doe no good. Asaes fault con­sisted not simply in this, 2 Chr. 16. 12. that in his disease he sought to the Physitians, but in this, that he sought not to the Lord A woe is denounced against those that take counsell, Isa. 30. 1.—31. 1. but not of the Lord, and that cover with a covering, but not of his Spirit. But true also it is, that where meanes are meet to be used, God will not bring matters to passe without meanes. In the great danger wherein Paul, and all in the Ship with him were, God promised that there should be no losse of any mans life among them: yet when the Ship-men (who are an especiall meanes of helpe in feare of wreck) were about to fly out of the Ship, Paul said, except these abide in the Ship, ye cannot be sa­ved. It will therefore be our wisdome to observe in the matters that we enterprize, what lawfull meanes may be helpefull thereto, and with prayer to use the same. By using meanes without prayer we presume: by praying without the use of means we tempt God.

[Page 20] 7. He goes himself to the place where he inten­ded to doe good. Neh. 2, 11. I came to Ierusalem, saith he. The desire that he had to have the worke throughly don, moved him to goe himselfe about it, and not to put it off to others. If men of place and power, who wish well to Church and State, were so min­ded, there would not be so many miscarriages in weighty matters, 2 King 4 30. as oft fal out. The Shunamite would not leave the Prophet, till he himselfe went to her childe. His servant went with his staffe, but effe­cted nothing; When he himselfe came, the deed was soone done. A difference betwixt a Gentle­man that holdeth his land in his owne hands, and scarse raiseth up so much as the ordinary rent amounts to, and the Farmer, who beside the rent, raiseth up a good livelihood, herein lyeth; That the Gentleman lying in bed, or following his pleasures, saith to his servants, Goe Sirs, intending that they should goe about his worke: But the Farmer saith, Gaw Sirs, Oculus Domini pascit equum. that is, Goe we, together, or goe with me. This Proverbe, the eye of the Master makes the horse fat, intendeth as much. This may be a good patterne to you Governours, to us Ministers, and to all that have the charge of matters of mo­ment.

8. He himselfe taketh an especiall view of the ruines of Ierusalem. Neh. 2. 13. I went out by night, saith he, and viewed the wals of Jerusalem, which were broken downe, &c. He had heard thereof before: but now he was an eye-witnesse; and this increased his com­passion, enflamed his zeale, and stirred him up more diligently and throughly to repaire the ru­ines, [Page 21] and make up the breaches which he had seen with his owne eyes. Sight of distresse is of great force to worke on the affections, and to procure succour. Luk. 10. 33. The Samaritan who came where the wounded man was, Tu desceude iudaginis stu­dio, ne quid sit quod sallat, aut lateat. Ambx. de Pateiach. Abr l. 1. c. 6. and saw him, had compassion on him, and suc­coured him. Doe ye likewise what ye can, to take speciall notice of the particular cases of such as are in distresse, that nothing beguile you, nothing be concealed from you. Goe to prisons, visit the sicke, cast your eyes on miserable objects.

9. He puts others in mind of that which he and they saw: Neh. 2. 17. and stirres them up thereby to be assistant to him, in these words, ye see the distresse that we are in, &c. Come, and let us build up the wall, &c. This he did to stirre up such a spirit in many others, as he himselfe had, and to obtaine their help: that so the great worke might the better goe on. For many hands make light worke. Multorum ma­nibus grande le­vatur onus. The fruit and benefit hereof is distinctly set down in the third Chapter. Where­fore thinke it not enough (in great matters, which of and by your selves ye cannot to purpose accom­plish) think it not enough to doe, even to the utter­most what lyes in your owne power: stir up others to be aiding and assisting to you. This justifies your Protestation, your Subsidies, Pole-money, Land­rate, Loanes, and other meanes used for assistance from others in the weighty works you have in hand.

10. He manifesteth invincible courage against such adversaries as sought to blast all his good in­tents and endeavours. Neh. 2. 19 20. When Sanballat and others laughed them to scorne, and despised them, he with a confident spirit said, The God of Heaven he will pro­sper [Page 22] us; Therefore we his servants will arise and build. Behold his courage, behold the ground thereof. We will arise and build. O undaunted Spirit! God will prosper us: a sure and safe ground. If in any thing ye imitate this Patriot, herein imitate him. Be not discouraged by adversaries. 1 Cor. 16. 9. Where God openeth a great and effectuall doore to his servants, there will be many adversaries: Phil. 1. 28. But in nothing be terrified by them: and that ye may in nothing be terrified by them, so place your confidence on God, as ye may in faith say, The God of Heaven he will prosper us.

The third Chapter distinctly describeth the assi­stance that was afforded by others in fencing the City, and is an expresse demonstration of the bene­fit of helpers, set downe in the ninth branch. I there­fore passe over this Chapter, that I may hasten to my Text.

11. In an holy zeale, and just indignation, he im­precates vengeance against proud, scornfull, im­placable enemies of Gods Church, in this manner, Turne their reproach upon their owne head, Neh. 4. 4. and give them for a prey in the land of their captivity, and cover not their iniquity, &c. I must confesse that the im­precations of holy men recorded in sacred Scrip­ture, are sharp, two edged tooles: not for every ones handling. When Christs Disciples would have commanded fire (as Eliah did) to come downe from Heaven to consume the Samaritans, Luk. 9. 54. 55. he rebuked them, and said, Ye know not what manner of spirit ye are of. Particular imprecations against particular persons are not for every spirit; but for such extraordinary spirits, as Prophets and Apostles had: Yet thus [Page 23] farre may every faithfull spirit testifie his holy zeal in this very kind of imprecation, by an indefinite extending it against such as are indeed mischievous and irreconcileable enemies of the Church. But because Saul may prove a Paul, and a persecutor may prove a preacher of the Gospell, we may not imprecate against any particular persons, yet against their mischievous practises we may.

12. Them whom he incited to assist him, he en­couraged, and that by the same ground of encou­ragement whereby he himselfe was encouraged. He was encouraged by his confidence on God; Neh. 2. 20.—4. 14. and thus he encourageth others, Be not ye afraid of them, remember the Lord, who is great and terrible. To such a purpose tends this of the Apostle, 2 Cor. 1. 4. God comforteth us in all our tribulations, that we may be able to comfort them which are in any trouble, by the comfort wherewith we our selves are comforted of God. Ye that are strong, doe what ye can to strengthen others: Ye whose spirits are lofty and steddy, lift up and hold up the spirits of others: put courage into others, ye that are men of courage. This was Christs advice to Peter, Luk. 22. 32. When thou art converted, strengthen thy bre­thren, &c.

13. In an extraordinary case he useth extraordi­nary diligence and vigilancy. Neh. 4. 8, 11, 12 The manifold mis­chievous plots of their adversaries shewed their danger to be more then ordinary. Ver. 0, 16, 17, 20, 21, 23. In this case, he set a watch against them day and night: One halfe of his servants wrought in the worke, the other halfe held of­fensive and defensive weapons. Every workeman wrought with one hand, and with another held a weapon, [Page 24] they had a trumpet to draw them all to the place of dan­ger; they daily watched from the rising of the Morning till the Starres appeared: none of them put off their cloathes, saving that every one put them off for washing. Is not now the more then ordinary paines, watch­ing, loosing meales meat, defensive provision, and diligence used by our Parliament, is it not every way warrantable and commendable? Have we any cause to complaine thereof? Have we not just cause to blesse God therefore?

14. He redresses home-grievances. He thought it not enough to secure the City from publike ene­mies, unlesse also he eased the common people from the oppression of their Governours. Neh. 5. 1, &c. For there was a great cry of the people and of their wives, against their brethren the Iewes, who were Governours, and had power over them. The particulars of their com­plaints are expresly related. —6, &c. This good Patriot heares them all, is much offended at the wrong­doers, adviseth about redresse, and so orders the matter, that for the wrong done, restitution and satis­faction is made; and for the future, order is taken that there be no more such grievances.

Ye that justly have obtained the name of good Patriots, and have begun to redresse many grievan­ces, goe on in that good worke, till through Gods blessing and your endeavours it be brought to some good perfection, as Nehemiah's was. Heare com­plaints, receive Petitions, examine Accusations, pu­nish Delinquents, cause restitution of that which is uniustly taken away, and satisfaction for that which is wrongfully done, to be made.

[Page 25] Ye are now the great Judges of this land: Iudex & Ara idem: pariter enim ad utrū (que) confugiunt qui inturia afficiū ­tur. Archite dict. Iob 29. 12. and of old it was said, that the Altar and Iudge are as one, in that such as are wronged fly to the one and the other for succor. Such was Iobs practise. I delivered, saith he, the poore that cryed, and the fatherlesse, and him that had none to help him. Remembrance hereof much comforted him against his friends unjust ca­lumnies in the depth of his great miseries.

15. He relieved such as were in distresse. It was not a pharasaicall brag, but a knowne truth, which he thus professeth of himselfe, Neh. 5. 8. We after our ability have redeemed our brethren, &c. To him it seemed not sufficient to redresse the wrongs which others had done, and to take off the heavy burdens which others had laid upon the backs of their poore brethren (which was a great privitive good) unlesse also positively be relieved with money, corne, and other necessaries, and that gratis, such as were in need.

Hereby we see how farre our works of mercy ought to extend. This to the life is thus exempli­fied by a Prophet, Isa. 58. 6, 7. in the name of the Lord: Is not this the Fast that I have chosen, to loose the bands of wic­kednesse, to undoe the heavy burdens, and to let the op­pressed goe free, and that ye breake every yoake? (Though this be most properly meant of redressing such wrongs, as men themselves doe, yet may it also be extended to redressing the wrongs which others do; but for the point which we have in hand, marke what followes) Is it not to breake thy bread to the hungry, and that thou bring the poor that are cast out, to thy house, &c. This is the extent of charity.

[Page 26] 16. He brought them to a solemne covenant and oath to binde them to that good order that he had made, Neh. 5 12. lest they should start from it. It is thus ex­pressed, I tooke an oath of them that they should doe ac­cording to their promise. (Their promise was this, We will restore them, and will require nothing of them: so will we doe as thou sayest.) Yea he made a terrible im­precation against every one that performed not this promise. He feared least in his absence, when he should in the time limited returne to the King, they would returne to their former exactions and oppres­sions. Therefore he would hereby restraine them. A pious and prudent course. The like course we read to be taken by Asa, who bound his people by Co­venant and Oath to remaine faithfull with the Lord. 2 Chr. 15 12. &c.

This is the rather to be noted for justification and commendation of the course which both Houses of Parliament have taken, about bringing most of this Land into a solemne Covenant. The Lord make men faithfull in keeping it, and give a happy issue thereto.

17. For the peoples good in their necessity he remitted of his own right. For he was by the King appointed a Governour; and Governours had allow­ances due to them, which former Governours had taken: By reason hereof they were chargeable to the people, and had taken of them bread and wine, beside forty shekels of silver (that is, Neh. 5. 14, 15. Siclus S Scrip­turae pōderabat stateremunum, seu semiunciam Shind. five pounds sterling; for a shekell is halfe an ounce, which makes two shil­lings sixe pence: They exacted the foresaid bread and wine, that is, all manner of provision, [Page 27] ( [...] Post argeti fi­clos, posl quam accepissent ab eis 40 siclos ar­genti, olim con­stituros ancibus pro victu suo. Vatabl Summumius summa tniuria. Ci. Offic l & Orat pro Mur. beside the forty shekels, which was their set al­lowance) But, saith he, from the time that I was appoin­ted to be their Governour, I and my brethren have not eaten the bread of the Governour. He renders this rea­son hereof, because of the feare of God.

They therefore that feare the Lord will be like minded: they will not over-strictly stand upon their right, especially in times of necessity, and cases of extremity. Over-strict standing upon right may prove a great oppression.

18. He, though a Governour, did beare a part in that which he required others to doe. I also, saith he, continued in the worke of the wall: Neh 5. 16. neither bought we any Land: and all my servants were gathered thither unto the worke. He had done much for them through the Kings favour to him, Neh. 2. 8. and through that power and authority which the King had given him: For he obtained for them as much timber as was need­full out of the Kings Forrest: He drew on others that were able to help on the building of the wals: He made speciall provision for their security against their adversaries: He did many other good turnes for them; yet so long as there remained any thing which might further be done by him or his, all that he had done, though it were much, seemed to him too little.

A worthy patterne this is to such as have done much good, to observe whether yet there be any thing wherein they may doe more good, Gal. 6. 9. Let us not be weary in well doing.

19. Rom 12. 13. 1 Pet. 4. 9. Neh. 5. 17. He was given to Hospitality, and used it with­out grudging. For there were at his Table one hun­dred [Page 28] and fifty of the Jewes and Rulers, besides those that came unto them from among the Heathen. So as he entertained all of all sorts: Heb. 13. 2. such as had their habitations thereabouts, and such as were strangers and came out of other countries. Thus he made his entertainment not onely a worke of courtesie in af­fording it to Neighbours and Rulers, who might have provided for themselves: but also of charity in extending it to strangers. How bountifull he was therein is made evident by the daily provision prepared for those purposes, as one Oxe, six choice Sheepe: also Foules once in ten daies, and store of all sorts of wine. Hospitality to strangers as well as others, Gen. 18. 1, &c.—19. 1. &c. Heb. 13. 2. Mat. 25. 34, 35. is so acceptable to God, as he sent An­gels with blessed tydings to be guests to such per­sons: and Christ reckons up this worke of charity in speciall and by name among those which he doth most abundantly recompence.

I will conclude this particular with that exhorta­tion which Christ gave upon anothers act of Hos­pitality, Luk. 10. 37. Goe and doe likewise.

20. Whatsoever hee did, hee did in respect to God. Hee expected no reward from man: nor did he propound any bie-ends to himselfe: nor did any thing on bie-respects. My Text gives a plain demonstration hereof. For therby we see that his mind was fixed on his God. On God he cals to think upon him, from God he expects his reward for all that he had done. How many Nehemiahs, how many good and zealous Patriots would this and o­ther Kingdomes have, if we had many men of place and parts so minded? Every one that minds God [Page 29] in every good thing that he doth, and expects his reward from him, in such a way, after such a man­ner as Nehemiah did, may with like confidence say to God, Thinke on me my GOD for good, accor­ding to all that I have done for this people.

By this recollection of the principall acts of this Patriot, you see what remarkable matters he did: what difficulties and dangers hee passed thorow, what encouraged and emboldned him to stand a­gainst so many, mighty, malignant adversaries as he met withall, and what was the happy issue of all. Hereby also you may further see what be­comes worthy Patriots to doe: [...] (virtutem intelligit) [...], &c. Hesiod. what dangers and difficulties they may meet withall: (for what ex­cellent worke is not environed with many difficul­ties, yea and dangers too?) with what courage and constancy they ought to stand against malig­nant parties: on whom they may securely place their confidence: and on what ground any one may say, Thinke on me, my GOD, for good, ac­cording to all that I have done for this people.

Thus have I brought you againe to my Text: which (as you heard before) affords many conside­rable Observations. So much time hath bin spent in setting out the patterne of a worthy Patriot, as there can be no expectation of handling all the nine Doctrines collected out of this Text. The first is the chiefest of all and comprizeth the pith of all the rest within it. May I have liberty and ability to touch upon it, I will give place to my reverend Brother, that with greater strength may hold out the solemnization of this daies humiliation.

[Page 30] The first Observation is this,

God is the Support of Saints.

1. He is a Support, because he is God.

2. He is so to Saints, because he is a peculiar God to them.

3. Saints know it to be so, in that they are Gods Remembrancers, and call upon him to thinke upon them.

4. Saints with more confidence rest on God for Support, because his mind is soonest drawne to them: whereupon every Saint saith to God, thinke upon me.

5. Their expectation of good from God further shewes, that they take him for their Sup­port.

6. Their pleading of their workes before God, gives further proofe to the point.

7. The rather in that their works are the rule ac­cording to which God rewards them.

8. And in that he rewardeth every good worke of theirs.

9. And finally, in that God hath most and best respect to that which is done to his people.

Thus you see how the eight subsequent Doctrins have an eye to the first: so as I had cause to say, that the first compriseth the pith of all the rest within it. I come now directly and distinctly to handle it by it self. It is this,

God is the Support of Saints.

Many, many Epithites attributed to him in sa­cred Scripture, are as so many proofs of the point: such as these, Ps. 14 6. Refuge, —31. 2. House of defence, —6 13. Shelter, [Page 31] Ps 18. 2. Fortresse, high Tower, Buckler, Rocke, —119 114. Hiding place, Isa 49. 26. Saviour, Redeemer, Ps. 40 17. Deliver —54. 4. Helper, Heb. 11. 6. Re­warder, yea Ps. 27. 1. Salvation, 1 Cor. 1. 30. Redemption, Ps 115. 9. Help, Gen. 15. 1. Ex­ceeding great Reward. These latter Epithites being in the abstract (whereby is shewed that all Salva­tion, Redemption, Helpe and Reward arise only and wholy from him) add much Emphasis to the point.

There are two especiall grounds thereof.

1. Saints taking God to be their Support.

2. Gods undertaking to bee to his Saints, what they take him to be.

To him on all occasions they have recourse for Support: and He answerably supporteth them that have recourse to him. He never faileth them that seek him.

Three things move Saints to take God for their Support.

1. The many enemies and dangers whereunto they are here subject. This world is a wildernesse of wild and ravenous Beasts. All sorts of wicked men are those wild and ravenous Beasts: they are as Lyons, Tigers, Bears, Wolves, and such like. Saints are as Sheepe and Lambes. In allusion here­unto saith Christ, Mat. 10. 16. Behold I send you forth as Sheepe in the midst of Wolves. This their condition in this world makes them seeke for a Support.

2. Their owne manifold infirmities by reason of the flesh which they carry about them. They are (to use the woman of Tekoahs phrase) as water spilt upon the ground, 2 Sam. 14. 14. which cannot be gathered up again: or to use a more pertinent comparison, They are as [Page 32] a Vine full of most sweet and usefull fruit, yet so weake, as it cannot stand of it self, without a frame, or some other support to beare it up. The weake­nesse of Saints makes them seek for a strong support: which they know God to be.

3. The impotency and disability of any creature to helpe and support them. Ezek. 20. 6, 7. All creatures are as reeds, weake, brickle, full of teeth: if they be lea­ned upon they will soone breake and teare the flesh of such as leane upon them. So as it is not onely unusefull and in vaine, but also dangerous and da­mageable to rest on meere creatures for a sup­port.

More then three things move God to be for his Saints, what they take him to be: as

1. That ancient love which of his owne good­will he did beare to them before they were, yea be­fore the worlds were. This doth the Apostle lay downe as the ground of all those spirituall blessings wherewith God blesseth us, Eph. 1. 3, 4, 5, 6. This he makes the ground of Gods quickning us toge­ther with Christ, Eph. 2. 4, 5, 6. and of his raising us up together, and making us sit together in heavenly places in Christ Iesus.

2. 1 Cor 6. 20 1 Pet. 1. 19. Heb. 9. 12 That price which the Sonne of God hath paid for them, which was his own precious blood. Here­by he obtained eternall redemption for them.

3. Rom. 8 34. Heb 7. 25. That continuall intercession which he maketh for them at the right hand of his Father. Hereby hee procureth continuance of Gods favour to them.

4. That stamp or impression of Gods image, which the Holy Ghost hath set in them, Eph 1 13.—4 30. and wher­by [Page 33] by they are sealed unto the day of Redemption: Here­by God knoweth them to be his.

5. The many promises which God hath made to them of caring and providing for them, and of protecting them from all dangers and evils, Heb. 10. 23. and faithfull is he who hath promised.

6. Their faith in resting upon those promises. This makes them put God in mind thereof, as He did, Ps. 119. 49. who thus said, Remember thy word (meaning his word of promise) upon which thou hast caused me to hope.

This Act of Saints in taking God for their sup­port is an evidence of that wisedome and prudence wherein God, 1 Information in the wisdom of Saints who take God for their support. Eph. 1. 7, 8. according to the riches of his grace, hath abounded towards them. For such as are not a­ble to stand of themselves, to seeke a Support, and such an one as of it selfe can sufficiently support them, so as they need seeke to no others, is questi­onlesse an especiall part of prudence. But such a sup­port the Lord is. For

1. 1 Chr. 19 9. The eyes of the Lord runne to and fro through­out the whole Earth to shew himselfe strong in the behalfe of them, whose heart is perfect towards him: so as he is not, he cannot be ignorant of the needs or distresses of any of his Saints. Exod. 3. 7. I have surely seen the affliction of my People, saith the Lord.

2. As the eyes of the Lord are over the righteous, 1 Pet. 3. 12. so his eares are open to their prayers. What cry soe­ver they make to him in their disresse for succour and support, he heareth.

3. He is ready and forward to doe what he se­eth to be needfull and usefull for them, I know their [Page 34] sorrowes, and I am come downe to deliver them, saith the Lord to his people that were in distresse. Ma­ny promises hath he made for granting their de­sires. Psal. 50. 15. The more to set out Gods forwardnesse in granting his Saints desires, Dan. 9. 23. an Angell sent from God to Daniel while he was praying, thus saith, At the beginning of thy supplication the Commandement came forth, Isa. 65. 24. &c. and the Lord himselfe, thus, be­fore they call I will answer, and whiles they are yet speaking I will heare.

4. Psal. 86. 15. Ier. 31. 20. He is full of compassion: in so much as his bowels are troubled for his children when they are in any distresse: thereupon he maketh this inference, I will surely have mercy upon them. Nothing soo­ner moves any to succour and support, then com­passion. It is oft noted to be the cause of that ready succour which Christ in the daies of his flesh affor­ded to all that came to him, that he had compassion on them, Mat. 14. 14.—15 30. ark. 1. 41. and was moved therewith.

5. Hee is able to support his in their greatest weaknesses, Eph. 7. 13. and to deliver them out of their great­est distresse. Behold (saith the Lord) I am the Lord the God of all flesh. Ier. 32. 27. Luk. 18. 27. Is there any thing too hard for me? The things which are unpossible with men are possible with God.

6. As God is might in strength, so in wisedome. His understanding is infinite. Iob 36. 5. Psal. 147. 5. He best knoweth when to support his and how: yea and how long to con­tinue his support to them. If at any time he seeme to leave them to themselves, he doth it purposely, prudently, for good ends to good uses. And even then when he suffers them to lye under afflictions, he [Page 35] so wisely supporteth them, as they are enabled to en­dure it, and are not overburdened: Witnesse he that said, We are troubled on every side, yet not distressed; we are perplexed, 2 Cor. 4. 8, 9. but not in despaire; persecuted, but not for­saken; cast downe, but not destroyed: Yea through his wisedome ( as at first he commanded the light to shine out of darknesse, 2 Cor. 4. 6. so) he bringeth much good to Saints out of their troubles. For we know that all things worke together for good to them that love God. This by good experience he found to be true in himselfe, Psal. 119. 7. who said, It is good for me that I have been afflicted.

These considerations of the notice that God hath of his peoples state and case, of his hearing their prayers, of his forwardnesse to grant their desires, of his compassion at their distresse, of his power and ability to help, and of his wisedome in ordering the season and manner of succour: These and other like considerations give a cleare and evident demonstra­tion, that God is a safe, sure, and secure support, whereby the wisedome of Saints is manifested in taking him for their support. In this therefore re­spect, as in many others, Deut 4. 6. it may be said of them, Surely this is a wise and understanding people.

On the other side, 2 Demonstra­tion of their folly who take not God for their support. it must needs be a part of egre­gious folly and plaine dotage, to confide in, or trust unto any other support then this God. Yet most in the world are such doting fooles: As,

1. Psal. 14. 1. Atheists, who say in their hearts there is no God. Surely they who deny him to be, will not rest on him for support.

2. Pagans, who being ignorant of the one onely [Page 36] true God, place their confidence on such things as never were, never had any true being, but were meere phantasies and imaginations of mens vaine braine. Such as Baalim, Ashteroh, Dagon, Mo­lech, and such other as are mentioned in sacred Scripture: And Iupiter, Iuno, Apollo, Diana, Mer­cury, Venus, and multitudes of the like reckoned up by the heathen. Hesiod in Osoyor. One of their Poets reckoneth up about thirty thousand of them: Others more.

3. Purch. Pilgr. of Asia, l. 4. c. 1. Indian Savages, who make the Devil their support, and adore him, that he may not hurt them and their cattell. A part of their countrey is called Terra Diaboli, the Devils Land. To retort upon these in their owne kinde, Not onely no hurt, but good, is to bee expected from such as are adored, as it is in my Text, Thinke upon me for good.

4. Papists, who make the innumerable company of Angels, the blessed Virgin Mary, Apostles, Con­fessors, Martyrs, and all that their Popes have cano­nized: Whereof some may be accounted, such as the forementioned Gods of the Pagans, meere phan­tasies and imaginations; and others, without breach of charity, may be judged to be damned wretches in Hell.

5. Worldlings, who rest on mortall men, and earthly meanes, which are all like to the foremen­tioned weake reed full of teeth. Isa. 31. 1. The Prophet de­nounceth a woe against such.

6. 2 Sam. 16. 21. and 17. 1, &c. 1 Sam. 17. 8. &c. Self-boasters, who trust to themselves, to their owne parts, or to that command which they have over others: As Achitophel who relyed on his own wit; Isa. 10. 8, &c. Goliah on his owne strength; the Assyrian on [Page 37] the great command which he had: so others to other things; all which turne to their ruine.

Of all these, and others like to these, I may, con­cerning the case in hand, take up the Prophets pa­theticall Exclamation, Ier. 2. 12, 13. Be astonished, O ye Heavens at this and be ye horribly afraid, be ye very desolate, saith the Lord: For my people have committed two evils; they have forsaken me the fountaine of living waters, and hewed them out cisternes, broken cisternes that can hold no water.

As for you that have been so farre enlightened as to know God to be the onely sure and safe sup­port, 3 Exhortation to use God as a Support. and thereupon have been moved to take him for your support, be now further in the name of this God exhorted, to use him as a support. Use him as a Refuge, Shelter, House of Defence, Fortresse, high Tower, Buckler, Shield, Rock, Hiding place. These re­semblances will affoord good help for making a right use of the Lord in this very point, as he is a support to his Saints.

1. A refuge is a place for such as are in danger to fly unto for succour and security. Such were the Ci­ties of Refuge among the Jewes. When a man was unjustly suspected of wilfull murder, and hotly pur­sued by the avenger of bloud, he made all the speed he could to the City of Refuge. There was his cause rightly judged, there might he be secure. Doe you also fly to God in all undue suspicions and un­just accusations. In him you may be sure to have your cause righted, and your persons secu­red.

2. A Shelter is for such as in their journey are over­taken [Page 38] taken with showres of rain, with haile, snow, storm or tempest: In such cases, if a traveller espy a shelter, he will make haste to it. God hath undertaken to be a covert from storme and raine. Isa. 4 6. When the raging raine of oppression, or storme of persecution, or violent tempest of any malignant opposition fals upon you, shelter your selves under the covert of your God.

3. An House of Defence, or Castle, or Fortresse, or High Tower, are all for safety against armies of ene­mies that compasse us about, and besiege us, and would utterly destroy us, if we had not such a place of safety. Now the Lord is indeed an high and strong Tower, an impregnable Castle: abide there­fore in him, and feare not, though multitudes of enemies doe on every side set against you. They are safe whom the Lord doth keep.

4. A Buckler or Shield is of singular use to keep off push of pike, stroake of sword, force of dart, arrow or bullet that shall be flung, or shot against us: So faith in God will keep off all assaults of Satan, even all the fiery darts of the Devill; Eph. 6. 16. much more the furious, envious, and malicious words and deeds of wicked men.

5. A Rocke is a firme and sure foundation. An edifice that is well erected and setled on it, cannot be overthrowne. Mat 7 24, 25. Though the raine descend and the flouds come, and the wind blow, and beat upon that house, yet it fals not because it is founded on a rock. For appli­cation of this Metaphor, note what Christ saith of himselfe as he is a rocke: Mat 16. 18. Vpon this rocke will I build my Church, and the gates of hell shall not prevaile against it.

[Page 39] Againe, a rock being in the Sea remains immove­able: The strongest tempests and violentest waves of the Sea cannot shake it, much lesse overthrow it. If therefore any who have suffered shipwracke lye floating on the Sea, and espye a rocke, they will make to it: so in our greatest troubles, and most des­perate dangers, let us get to God the rocke of our salvation, and we may be sure to be safe.

6. An hiding place, is that wherein in many beasts doe repose themselves on all occasions: As a Connies burrow, a Foxes hole, a Lyons den: when they are there they thinke themselves safe: There therefore they use to sleep; there they use to carry the prey they get, and there to eat it: if they be hunted, or fear any danger, they wil make thither as fast as they can: If they be hurt or wounded, there they use to licke themselves whole: yea in these their hiding places they die for the most part, if at least they be not surprised, and kild when they are out of their den or hiding place. Seeing it pleaseth the Holy Ghost to attribute unto God this resemblance of Psal. 119. 114. [...] safety (For the Psalmist stileth God his hiding place: and the Prophet a covert) give me leave in Christs phrase to say unto you, Latibulū meum. Isa 4. 6. [...] Behold the beasts of the field: Behold them in this particular, Abscontio. and use God your hiding place, as they use their holes and dennes. On all occasions repose your selves on him, and rest secure in him when ye sleep, when ye wake. Have ye good successe in your affairs? (as the beast thinks he hath when he gets a prey) goe to God to re­joyce in him, and to give the praise to him. Doe thy affaires succeed ill? even then also goe to God, to [Page 40] mourne in him, to powre out thy soule into his bo­some. Art thou hunted or persecuted? fly to God for succour and protection. Art thou abu­sed, wronged, or hurt? To God for redresse and right. In peace and trouble, in hope and feare, in safety and danger, in all cases, on all occasions have recourse to God, live in God, die in God.

Doe this the rather, because as followeth in the next observation.

The Lord is a peculiar God to a beleever.

But my time is slipt out, and I find my strength to faile, and you find my voice to fall, willingly there­fore I give place to my reverend brother: Only let us first call upon God for his blessing upon that which hath been delivered, and give him thanks for his gracious assistance.