The spirituall favorite at the throne of grace. By the late learned, and reverend divine Richard Sibbs Doctor in Divinity. Published by the authors owne appointment, subscribed with his hand; to prevent unperfect copies

THE SPIRITVALL FAUORITE AT THE THRONE OF GRACE.

NEHEMIAH I. II. O Lord I beseech thee, let now thine eare bee attentive to the prayer of thy servant, and to the prayer of thy ser∣vants who desire to feare thy name: and prosper I pray thee thy servant this day, and grant him mercy in the sight of this Man.

IN the ninth ver. the holy man minds God of his promise made to his people, that

if they should turne unto him, and keepe his Comman∣dements and do them: though they were cast out to the ut∣most parts of Heaven, yet he would gather them thence, &c. I will touch a little on them two verses, and then come to that I meane to dwell on, from the words read.

If you turne unto me,* 1.1 and keepe my Commandements. There is no promise of mercy, but to those that turne, the Scripture is pe∣remptorie in deniall of mercy to such as goe on in their sins: Heaven could not brooke the Angels themselves having sinned, and neither such, nor such

shall enter into the Kingdom of Heaven. Yet how ma∣ny are there that blesse themselves, that it shall go well with them, though they cast off all Gods yoakes, and Divine bonds, that might bow them to better courses, as if words were but wind; when we see here God made his word good against his owne deare people, If yee sinne I will scatter you to the farthest parts of the world, wee see in the former verse.

A proud, presumptu∣ous sinful disposition, may slight God, & the messen∣gers of the word and all; now when wee come to

threaten: but when God comes to execute, will he shake it off then? will swearers, and blasphe∣mers, and filthy persons shake off the execution as they can the threatnings? God sayth none that are such shal enter into heavē, but his wrath shall smoake against them, and shall be as a fire that shall burne to hell, against such persons as blesse themselves in wic∣ked courses; and when God comes to the execu∣tion, they desire the moun∣taines to fall upon them. There are none more pre∣sumptuous against the threatnings, & none more base and fearefull when it

comes to execution. As wee see in presumptuous, prophane Belteshazer, that was quaffing in the boules of the Temple, and scorning Religion, and God; when there comes a hand-wri∣ting on the wall, his knees knocke together, and his joynts tremble: so let there be any evidence of execu∣tion; and wee see all the Tyrants in the booke of God, and that have beene in the world that have tri∣fled at religion, of all men they are most disconsolate and fearefull, as wee see in Belteshazer and others.

I beseech you therfore take heede: God will seale all his threatnings

with executions in due time, as he did to his owne people, what is the reason wee should promise our selves more immunitie then they had?

If yee turne and keepe my Commandements, and doe them. Here are three con∣ditions. Though you were were cast to the utmost parts of the world, I will gather you thence.

If you turne. The holy man Nehemiah, puts God in mind of his promise, and his argument is from the like, and indeed from the lesse to the greater: Be∣cause, God would rather of both performe his pro∣mises then his threat∣nings;

because mercy is his owne proper worke. Now, as he had beene just in punishing his people, so he would be mercifull in restoring of them againe; therefore he saith, Returne and keepe my Commande∣ments and doe them, and though yee were scattered to the utmost parts of the earth, yet I will gather you thence. And hee did gather them thence upon their repen∣tance, he did performe his promise at length.

Beloved, the full ac∣complishment of this yet remaines; for this people to this day, since the death of Christ, since they drew the guilt of that sa∣cred

blood on them, they are scattered about the earth to every Nation, and have not a foot of land of their owne, but are the scorne and hissing of Nati∣ons: notwithstanding this promise will bee perfor∣med upon their repen∣tance, God will bring them againe, as Saint Paul calls it a kind of a resurre∣ction, the conversion of the Jewes. So it is true of us all, though we were scat∣tered as dust, as wee shall be, in the grave ere long turned to dust, God will gather the ashes, hee will gather all those parts of ours: even as his power gathered his people toge∣ther,

so his power at length will gather us all; we have his promise for the one, as well as the other.

Therfore let us comfort our selves with the perfor∣mance of this promise, for the performance of the grand promise of the re∣surrection. Indeede the grand promise of the re∣surrection, is the ground of the performance of all other promises. As you have it in Ezekiel, concer∣ning the dry bones: saith God, I will cloathe these dead bones with flesh and skin, &c. therefore I will restore you againe. God that will restore our dust, and bring our bodies toge∣ther,

that were scattered here and there, he will re∣store us out of sicknes and trouble, if it stand with his glory and our good.

Now, after the argu∣ment that he useth to per∣swade God from his word of threatning and promise, he comes to the argument from their relation.

These are thy Servants.

THough sinfull ser∣vants, yet they are thy servants: These are thy people, thou hast no other people in the world but these, and thou art their God: He pleads from for∣mer favours. Thou hast redeemed them by thy great power and strong hand.

It is a good argument to plead with God by for∣mer favors:* 1.2 Because there is no shaddow of change in him; he is alway like him∣selfe,

hee is never drawne dry. And it is a great ho∣nour to go to him for new favours upon former; be∣cause hee hath an infinite supply. We may draw so much from men, as they have not afterwards to make good, but wee can∣not honour God more, then to goe to him with a large faith, to fetch large favours from him: the more hee gives, the more he can give, and the more he is willing to give, To him that hath shall be given. We cannot honour God more, then to goe to him upon former favours, and with inlarged desires, thou hast redeemed us and beene

gracious to us before.

Wee may much more take this argument in our mouthes, and presse the Majesty of God: Thou hast redeemed us, not out of Egypt or Babylon, the land of the North, but with the blood of thy Sonne, from hell and damnation; and therefore thou canst redeeme us from this pet∣ty misery, from these ene∣mies: we may allege that grand favour to all other petty redemptions, what∣soever they are. Hee that hath given us Christ, that hath not spared his owne Son, but gave him to death for us all, how shall he not with him give us all things else?

Rom. 8. He that hath been so large and bountifull as to give us his own Sonne, that gift to admiration, So, God loved the world, how cannot we plead with him for all other favours what∣soever, whether they con∣cerne the life of grace or glory, or our present con∣dition while we live in this world? Wee may pleade it much more I say, Thou hast redeemed us. But these things I will not presse fur∣ther now.

In the eleventh verse he comes to presse it still, and repeates that which hee had said before, Lord I be∣seech thee, let thine eare bee attentive to the prayer of thy

servant, and of thy servants that desire to feare thy Name.

Let thine eare be attentive to the prayer of thy servants. It is a prayer, and thou art a God hearing prayer. They be thy servants, and thou regardest thy servants. Here are but a few petiti∣ons in this large request: remember, be attentive, and give me favour. The most of the prayer is spent in a preparative considering the Attributes of God, and in confession, & strong reasons from the Word, of promises and threatnings, and from their relation; and then he makes good the relation, Wee are thy

servants, because wee desire to feare thy Name.

To shew that indeed:

It is an excellent skill and art in Prayer, to have strong Arguments.

THen the suit comes off easily:* 1.3 As in Psal. 90. It is a prayer of Moses the man of God, and yet the least part of the Psalme is prayer: Teach us to number our dayes, &c. That is all the petition, though the peti∣tion be short, yet it is effi∣cacious

when the heart is warmed and strengthened with strong reasons be∣fore; when the heart is elevated and raised with the consideration of the Majesty and the truth of God; and when the heart is strengthned with strong convincing reasons, that God will heare, when wee presse him with his word: I say, when the heart is thus raised and warmed, all the petitions come ea∣sily off.

Therefore it is an ex∣cellent thing, Beloved, to study the Scriptures, and to study all the arguments whereby holy men have prevailed with God in

Scripture, and to see in what case those Argu∣ments were used; they are of use and force to pre∣vaile with God.

It is a pittifull thing now, for Christians under the glorious light of the Gospel, to come to God only with bare neked pe∣titions (if they come from a true heart, they have their force that GOD should regard them) and have not reasons to presse God out of his own word, they cannot bind God with his own promise, nor with Arguments that hee hath been bound with be∣fore.* 1.4 Let a child but cry to the father or mother, there

is reliefe presently for the very cry: but if it bee not one that is a child but is of growne yeares, the Father lookes for arguments that are mooving to presse him with: So here, Nehemiah he presseth God with mo∣ving & strong arguments, and hee repeates and for∣ceth them; hee doth not onely alleadge them, but inforceth them, Oh Lord I beseech thee let thine eare he attent to the prayer of thy servant, and of thy ser∣vants that desire to feare thy name.

He desireth God to bee attentive. Hee presseth God, and indeede he doth it to warm his owne heart:

forwhen we have humbled our heart low enough, and broken it with the conside∣ration of our own unwor∣thinesse; and then war∣med it with the conside∣ration of Gods goodnesse, and strengthened it with the consideration of Gods promise and truth; then wee are sure of a gracious successe.

Let thine eare bee attent to the prayer of thy servant, and of thy servants.

How did they know that they were thine?

Because there was no o∣ther people in the world that knew God but they.

And hee knew that the Saints where ever they were had a spirit of pra∣yer, and would remember the case of the Church; therefore he saith remem∣ber my prayer, and the pray∣er of thy servants: For if the prayer of one righteous man prevaile much, much more the prayer of many. If there had beene but ten righteous in Sodome, So∣dome had beene preserved. Now this hee aleageth to God, remember the prayer of thy servant, of mine, and the prayer of thy servants. As Tertullian an anciant Father saith very well,* 1.5 when men joyne together, they offer a holy kind of

violence to God: prayer is a kinde of wrastling, and contending with God, a striving with him. Let me alone saith God to Moses. It is a binding of him with arguments, and promises of his owne; and it is so forcible that he desires (as it were) to bee let alone: Now if the prayer of one, be a wrestling, and striving and forcing of him, as it were against his will, (that he said, Let me alone; as if he could doe nothing ex∣cept he gave over pray∣ing) What are the prayers of many, when there is a multitude of them?

Therfore we may looke for a comfortable issue

of our prayers, and humi∣liation, that is performed at this time. The desires of so many Christian soules touched with the spirit of God, and with the case of the Church (which God doth tender) cannot bee unefectuall, it must needs draw plenty of blessings from heaven. I will not enter into the common place of prayer, having spoken of it upon another occasion: but sure∣ly you see the holy man Nehemiah stood so much upon it, that hee hoped to speede, because hee, and others prayed; (holy Da∣niel, and others with him) It was such a gracious

messenger to send to hea∣ven for helpe and for all good, that Daniel, though it cost him his life, that he should be cast into the Ly∣ons den, hee would not o∣mit it for his life. Take a∣way prayer, and take away the life and breath of the soule; Take away breath, and the man dies: as soone as the soule of a Christian beginnes to live he prayes. As soone as Saul was con∣verted, behold hee prayeth. A child as soone as hee is borne, hee cryes; and a Christian will not loose his prayer for his life, as we see in holy Daniell. For what is all the comfort that he hath, but that that

is derived from God? and God will be sued unto for all the favours hee be∣stowes: Whatsoever is from his favour it comes as a fruit of prayer (for the most part) though he goe beyond our desires many times: yet ordinarily what we have if we bee his chil∣dren, we have it as a fruit of prayer. Therefore I beseech you let us be stir∣red up to this dutie, as we see Nehemiah here, remom∣ber the prayer of thy ser∣vant, &c.

And when wee pray to God, let us presse him, as we see here, bee attentive, verse 6. and here againe, be attentive, he presseth up∣on

God. It is no sinfull tautologie to come againe and againe. God loves to heare the same song a∣gaine and againe; this mu∣sicke is nottedious, but pleasing to him. And this pressing is for us to warme our hearts, perhaps one petition will not warme them, and when they are warmed by a second, let us labour to warme them more and more, and never give over till we have tho∣roughly warmed our hearts, Be attentive, be at∣tentive to my prayer, and if mine will not prevaile, be attentive to the prayers of others, let the praiers of al prevaile, The prayer of thy

servant, and of thy ser∣vants.

But how doth he make it good, they are thy ser∣vants?

They desire to feare thy name.

EMptie relations have no comforts in them:* 1.6 To professe ones self a servant, and not to make it good that he is a servant. Wee must make good the relatiō we stand in to God, before wee can claime in∣terest in the favor of God

by our relation. Servants and Christians, and pro∣fessors; here are glorious titles, but if they be emp∣tie titles, if wee cannot make them good when we come to God with them: we cannot say we have a∣ny interest in God from emptie titles, it is rather an aggravation of our sin.

God will be honored in all those that come neare him, either in their obedi∣ence, or in their confusion: therefore here, the holy man did not thinke it e∣nough to say, Thy servant, and thy servants, but who desire to feare thy name.

He goes to make it good that he was the servant of

God, not from any out∣ward thing, but from his inward disposition, the feare of God, which I will not now stand to speake largely of. God requires the heart,* 1.7 and Religion is most in managing and tu∣ning the affections, for they are the wind that car∣ries the soule to every du∣tie.* 1.8 A man is like the dead sea without affections: Re∣ligion is most in them. The Devil hath braine enough, hee knowes enough; more then any of us all; but then he hates God, hee hath no love to God, nor no feare of God, but onely a sla∣vish feare, he hath not this reverentiall feare, child∣like

feare. Therefore let us make it good that wee are the servants of God, e∣specially by our affecti∣ons, and chiefely by this of feare, which is put for all the worship of God: it is put in stead of those con∣ditions spoken of ver. the 9 If you turne to me; and keepe my Commandements and doe them, then I will make good my promise: Now (saith hee) taking up the same strength of argumēt; We desire to feare thy name. As if hee should have said, we turne to thee, and obey thy Commandements, & desire to doe them; it is all one, wee desire to feare thy name: for those that

feare God, will turne to him, and to desire to obey his Commandements and to doe them, it is all one as to doe them. If a man should doe them and not from the feare of God, all were nothing but a car∣kasse of obedience. I will not stand longer on that.

How doth hee make it good, that hee feared the name of God?

He makes it good from this, that hee had good de∣sires, Wee desire to feare thy name. We desire it for the present, and for the time to come; whence we will observe two or three

things shortly, as may be vsefull to us. First of all out of this, that this desire to feare the name of God, is brought as an argument to prevaile in prayer, We may observe that,

Those that will prevaile with God in prayer, must look to the bent of their soules for the time to come, and for the present.

REgard thy servants that desire to feare thy name:* 1.9 For to come to God without such a f••ame of soule as this, to

desire to please God in all things for the presēt, & for the time to come, it is to come as Gods enēy; & wil God regard his enemies? When one comes with a purpose to live in any sin, without a desire for the time to come, to regard all Gods Commande∣ments, he comes as Gods enemie: hee comes as it were with his dagge to shoote at God, hee comes with his weapon. Who will regard the petition of a man that comes to wound him at the same time? Whe•• a man comes to God with a purpose to sinne, he comes to wound God at the same time as an

enemie, and is hee like to speede? For what are our sinnes, but that that makes us enemies to God? they are oposite to him as can be, they make us hateful to God. Therfore we must be able to say with good Ne∣hemiah, when we come to God to make it good that wee are servants indeede, We desire to feare thy name. As Ieremias tells them, Ier. 7. Will you steale and oppresse and commit adulte∣ry, and yet stand before me? will you doe this and this villany, and stand before me? What hast thou to doe (saith God) Psalme 50. to take my name into thy mouth and hatest to be reformed?

If we hate to be reformed, and do not desire to serve God for the time to come, what have wee to doe to take his name into our mouthes, especially in the holy exercise of prayer? Psalme 66. If I regard ini∣quitie in my heart, the Lord will not heare my prayer. If a man doe but regard to live in iniquitie for the time to come, the Lord will not heare his prayer. Therefore if wee will bee able to prevaile with God in our petitions, we must say with holy Nehemiah, Wee desire for the time to come to feare thy name. I be∣seech you let us remem∣ber it.

And then (to omit other things) Wee desire to feare thy name, we see that

REligion,* 1.10 especially is in holy desires.

The greatest part of Christianity is to desire to bee a sound Christian with all his heart. Reli∣gion is more in the affecti∣ons of the soule, then in the effects and operations: It is more in the resoluti∣ons, and purpose of the soule, then in any effects wee can yeeld to God. There is much desire in al our performances: there∣fore

saith the holy man here, We desire to feare thy holy name.

Why are desires, such trialls of the truth of Grace?

Because they are the immediate issues of the soule:* 1.11 desires, & thoughts and such like▪ they are pro∣duced immediately from the soule without any help of the body, or with∣out any outward manife∣station, they shew the tem∣per and frame of the soule. Thereupon God judgeth a man by his desires; and that which he desires, if it bee a true desire, hee shall

have and be partakers of. The godly man desires to serve God all the dayes of his life; and for ever hee shall doe it: a wicked man desires to offend God if he might live everlasting∣ly: God lookes upon him as his desire is, he shall not alway sinne here: but be∣cause hee hath an infinite desire of sin, he shall bee punished, in hell eternally; God lookes upon him as he desires, God values men by their desires.

But how are the truth of these desires knowne?

I will name a few signes.* 1.12 The truth of those desires

may be tryed thus,* 1.13 if they [ 1] be constant desires, and not flashes: for then they come from a new nature. Na∣ture is strong and firme: Art is for a turne, to serve a turne: when men perso∣nate a thing they doe it not long; creatures that are forced to doe so and so, they returne to their own nature quickly: but when a man doth a thing natu∣rally, he doth it constant∣ly. So constant desires argue a sanctified frame of soule and a new crea∣ture; they argue that the image of God is stam∣ped upon the soule. Ther∣upon wee may know that they are holy desires, that

that they spring from a holy soule, if they be con∣stant, if they be perpetu∣all desires, and not as a torrent that is vented for the present on a sudden, and then comes to nothing after: they are constant.

[ 2] And likewise,* 1.14 if these desires be hearty strong de∣sires, and not onely strong but growing desires; desire upon desire; desire fed with desire still, never sa∣tisfied till they be satisfied. Strong and growing desires argue the truth of desires: as indeede a childe of God hath never grace enough, never faith enough, never love enough, or comfort enough, till he come to

heaven. They are grow∣ing desires more & more: the Spirit of God that is the spring in him, springs up still further and fur∣ther, till it spring to ever∣lasting life, till it end in heaven, where all desires shall be accomplished, and all promises performed, and all imperfections re∣moved, till then they are growing desires still. Wee desire to feare thy Name, and to please thee in all things.

Againe, true desires, [ 3] they are not onely of the fa∣vour* 1.15 of God, but of graces for the altring of our nature: as Nehemiah here, he de∣sires not the favor of God

so much, as he desires to feare Gods Name. Now when desire is of graces, it is a holy desire. You have not the worst men, but would desire with Balaam, to dye the death of the righteous, &c. that they might injoy the portion of Gods people: but to desire grace, that is oppo∣site to corrupt nature, as fire and water, this is an argument of a holy princi∣ple of grace in us, whence this desire springs, when we desire that, that is a counter poyson to corrupt nature, that hath an anti∣tipathy to corruption. Therefore, when a man from the bottome of his

heart can desire, oh! that I could serve God better, that I had more liberty to serve him, that I had a heart more inlarged, more mortified, more weaned from the world; Oh! that I could feare God more. And of all graces, if it be a true desire, it is of such graces as may curbe us of our sinfull delights, and restraine us of our carnall liberty, and knit us neere to God, and make us more heavenly minded: the de∣sire of these graces shew a true temper of soule in∣deed.

True desire is carried to [ 4] grace as well as glory,* 1.16 and the desire of heaven it selfe.

A true spirit, that is tou∣ched with grace, with the Spirit of God; it desireth not heaven it self so much for the glory, and peace, and abundance of all con∣tentments, as it desires it, that it is a place where it shall be freed from sinne, and where the heart shall be inlarged to love God, to serve God, & to cleave to God for ever: and as it is a condition wherein he shall have the image and resemblance of Iesus Christ perfectly upon his soule: Therefore wee pray Thy Kingdome come, that is, we desire that thou wouldest rule more and more largly in our soules, and subdue

all opposite power in us, and bring into captivity all our desires and affecti∣ons, and let thy Kingdome come more and more. Let thy will be done by us, and in us more and more, In earth as it is in heaven. Here is a sweet prayer now ser∣ving to the first petition, the hallowing of Gods name, when we desire more to honour God, and to that purpose that he may rule in us more, and make us better: these desires argue an excellent frame of soul, as we see in Nehemiah, our desire is to feare thy [ 5] Name.* 1.17

True desires are likewise to the meanes of salvation▪

and to the meanes of sal∣vation as they convay grace, as sincere milke; as you have it 1 Pet. 2.* 1.18 As new borne babes, desire the sincere milke of the Word. Where a man hath holy desires of any grace, and hath them in truth, hee will desire those meanes, whereby those graces may most ef∣fectually bee wrought in his heart: therefore hee will heare the word, as the word of God; hee comes not to heare the Word because of the elo∣quence of the man that delivers it, that mingles it with his owne parts, hee comes not to heare it as the tongue of man: but he

sees God in it; it is the powerfull Word of God, because there goes the ef∣ficacie of the Spirit with it, to worke the graces he desires.

Therefore a man may know by his tast of divine truth, whether he desire grace: hee that desires grace, desires the meanes that may convay grace, and especially so farre as they convay grace. As new borne babes desire the sincere milke of the Word. You cannot still a childe with any thing but milke, he desires no blending or mixing, but onely milke: so a true Christian desires divine truthes most; be∣cause

the Spirit of God is effectuall by them, to worke grace and comfort in him. I will not inlarge my selfe in the point.

The comfortable ob∣servation hence is this,* 1.19 that weak Christians,* 1.20 that finde a debilitie, and faint∣nesse, and feeblenesse in their performances; hence they may comfort them∣selves, by their desire to feare God, and to wor∣ship God, and to serve him: if their desires bee true. Therefore in Isaiah 26. the Church alledgeth it to God, in the way of thy judgements have we sought thee, &c. The desire of our soules is towards thy Name:

they bring it as a prevai∣ling argument to God. So when we come to God, The desire of our soules is to∣ward thy Name. Lord our indeavours are weake and feeble, but the desire of our soules is to thy name, and thou wilt not quench the smoaking flax: therefore wee come to thee with these weake and poore de∣sires that we have: The Lord will fulfill the desires of them that feare him, Psal. 145.* 1.21 If they be but de∣sires, if they be true, and growing, and constant de∣sires, and desires of grace as well as of happinesse, as I shewed before.

The reason why God

accepts them, is partly be∣cause they spring from his owne spirit: these desires they are the breathings of the spirit.* 1.22 For even as it is in places where foun∣taines and springs are dig∣ged up,* 1.23 they are knowne and discovered by vapors, the vapors shew that there is some water there, some spring, if it were digged up: so these desires, these breathings to God for grace and comfort, these spirituall breathings, they shew that there is a spring within, and spirit within, whence these vapors and desires come; therefore they are accepted of God, because they spring from

his owne Spirit.

And because they are pointed to heaven-ward,* 1.24 to shew that a man is tur∣ned; for it is put here in∣stead of turning, Turne yee to me, saith the Lord; and he answereth here instead of turning, My desire is to feare thy name. Because, when the desire is altered, then the frame of the soule is altered, a man is turned another way; the desire is the weight of the soule. What carries the soule, but desire? Now when the soule is carried ano∣ther way then before, it argues an alteration of the frame, therefore it plea∣seth God to accept of thē.

I beseech you let us of∣ten enter into onr owne soules, and examine what our desires are, which way the bent of our soules is; what cause we would have to flourish and prevaile in the world, Christs, or An∣tichrists, for God esteemes us by the frame of our de∣sires: Who desire to feare thy Name.

And prosper I pray thee thy servant this day.

NOw he comes to his petition, Pros∣per I pray thee thy servant this day. Hee doth not capitulate with God for particular matters much, (for he knew hee had to deale with an all-wise God) but hee com∣mends his petition in ge∣nerall, Prosper I pray thee thy servant, &c. He was to attend the King, and he was in his attendance to mind the state of the

Church, for the re-edify∣ing the walls and gates of Ierusalem: now saith he in generall, Prosper thy ser∣vant, he leaves it to God, how, and in what manner, being to deale (as I said) with an infinite wise God: onely he prayes in gene∣rall, prosper thy servant this day.

He comes againe with his relation of servant,* 1.25 to teach us alway when wee come to God, to looke in what relation we stand to him, whether we be true servants or no: what work we doe for him, in what reference we doe what we doe, whether we doe it to please him as servants, or

no. I said something of the relation of servant be∣fore: I will adde a little here, because he repeates it foure or five times in this short prayer.

In all our services wee should looke to God: for our ayme in our workes shew what they are,* 1.26 whe∣ther they come from ser∣vants, or no. As the stamp upon a token makes it, if there be a good stamp on it, it is not the matter that makes it current. A stamp on silver makes it current as well as gold, though the metall of gold be bet∣ter. So when things are done, because God com∣mands them, to please God,

as a service to him: this makes it good that we are servants indeed, that the relation is good. When we goe about the service of the Church or Coun∣try, or place we live in, to thinke I doe God service here, and doe it as a ser∣vice to God, who will be honoured and served in our service to others: herein I am a good ser∣vant, though the matter of my service be a common, base, and meane matter; yet it hath a stamp upon it, it is Gods will, God hath placed and planted mee here, and he will be served of me in this condition at this time, though the mat∣ter

of it bee an ordinarie thing. I know it may helpe the good of the Church: it hath reference to the will of God, and the good of the Church. Thus if wee doe what wee doe with an eye to God in the place where hee hath set vs, that wee doe it as to him, we are Gods servants whatsoever the worke is.

And let us remember oft to thinke of it, to bring it in our prayers: Ma∣ster (say they when they were ready to be drow∣ned) dost thou not care that we perish? They put him in minde of the relation they were in to him. So

when we can put God in minde of our relation, Fa∣ther, we are thy children, Lord, we are thy servants; it will strengthen our faith and hope of all good. Will a Master suffer his servant to miscarrie in his service? surely God will never turne away true hearted servants, that have served him a long time. It puts us in minde of our duty, and serves to strengthen our faith: for as it is a word of fervice on our part, so it is a promising word of all good from God. Doth he expect, that Masters should bee good to their servants be∣cause they have a Master

in heaven, and will not the great Master of Heaven be good to his servants? you see how he followes the relation.

Prosper thy servant this day.

WHat is inclu∣ded in this word pro∣sper?* 1.27

It includes not onely successe, (which is the maine upshot of all, but all that tends to good suc∣cesse:

prosper thy servant this day; that is, direct thy servant this day how to doe, and to carry himself. And likewise assist thy ser∣vant; when thou shalt di∣rect him, assist him by thy strength, direct him by thy wisedome, prosper him with thy grace, give him good successe in all. It includes direction, and assistance, and good suc∣cesse; in that he saith, pro∣sper thy servant, it includes these things.

First of all, that in our selves, there is neither di∣rection nor wisedome, nor abilitie enough for suc∣cesse: we have not power in our selves to bring

things to a comfortable issue: so it inforceth selfe deniall; which is a good disposition when we come to God in prayer.

And then againe to at∣tribute [ 2] to God all, both wisedome, and strength, and goodnesse and all: here is a giving to God the glory of all, when hee saith, prosper thy servant this day.

Then in the third place, [ 3] here is a dependance upon God; not onely acknow∣ledging these things to be in God; but it implies a dependance upon God for these, Prosper me Lord, I cannot prosper my selfe; & thou who art the Cre∣ator,

hast wisedome and strength, and goodnesse enough: therefore I de∣pend upon thee; upon thy wisedome for direction, and upon thy strength for assistance, I depend upon thy goodnesse, and all for a blessed issue, here is de∣pendance.

[ 4] Againe in the fourth place, here is a recommen∣dation of all by prayer: a recommendation of his inward dependance upon God for all.* 1.28 Now Lord prosper thy servant.

So that when we come to God for any prosperity and good successe, let us remember that wee bring selfe-deniall, and an ac∣knowledgement

of all ex∣cellencie to be in God▪ to guide and direct and assist, and blesse us. And re∣member to depend upon him, to cast our selves on him: to bring our soules to close with the strong and wise, and gracious God, that God and our soules may close together. And then commend all by prayer to cast our selves and our affaires, and to roll our selves (as the Scripture saith) and all upon God: and then wee shall doe as the holy man Nehemiah did here, we shall desire to good purpose that God would prosper us. Indeed it is not in man to guide and

direct his owne way. Wee are darke creatures, and we have not wisedome e∣nough: and we are weake creatures, wee have no strength: we are nothing in our owne strength. And for successe, alas a thou∣sand things may hinder us from it; for successe is no∣thing but the application of all things to a fit issue; and foreseeing all things that may hinder, and a re∣moving of them; now who can do this but God?

One maine circumstance that besiegeth and besets a businesse, may hinder an excellent businesse: who can see all things that be∣set a businesse? all cir∣cumstances

that stand a∣bout a businesse? who can see all circumstances of time, and place and per∣sons, that are hindrances, or furtherances? it must bee an infinite wisedome that must foresee them, man cannot see them. And when men doe see them, are there not sudden passi∣ons that come up in men that robbe them of the use of their knowlege? that though they know them before: yet some sudden passion of feare or anger may hinder the knowledge of a man, that he is in a mist, when hee comes to particulars: whē hee comes to apply the

knowledge that he had be∣fore, he knowes not what to doe. So that unlesse God in a particular busines give successe, (who is infinitely wise and powerfull to re∣move al hindrances) there will be no successe.

As it is in the frame of the body,* 1.29 it stands upon many joynts, and if any be out of tune, the whole body is sicke. And as it is in a clocke, all the wheels must be kept cleane and in order: so it is in the frame of a businesse, there must all the wheeles be set a go∣ing, if one be hindred there is a stop in all. It is so with us in the affaires of this world, when wee

deale with Kings and States, if all the wheeles be not kept as they should there will be no successe or prosperity. Nehemiah knew this well enough, prosper thou therefore.

He meant not to be idle when he said this,* 1.30 prosper thou: for he after joyned his owne diligence, and waited. Therefore joyne that, if we would have our prayers to God, and our dependance upon him ef∣fectuall for prosperity and successe, be carefully to use the meanes, as he did, he stands before the King, and observed how he car∣ried himselfe to see what words would come from

the King; and then hee meant after to put in exe∣cution, whatsoever God should discover.

It should teach us (to make this use of it) when we deale in any matter,* 1.31 to goe to God to prosper it, and give successe, and di∣rection, and assistance, and a blessed issue. For God, that we may alway depend upon him, he keepes one part in heaven still: when he gives us al likelihood of things upon earth, yet he reserves still the blessing, till the thing be done, till there be a consummation of the businesse, he keepes some part in heaven: be∣cause he would have us

sue to him, and be behol∣ding to him, he will have us go up to heaven. There∣fore when we have daily bread, we must pray for daily bread; because the blessing comes from him. Our bread may choake us else, we may dye with it in our mouthes, as the Is∣raelites did: but when we have things, we must de∣pend on him for a bles∣sing, all is to no purpose else.

Let us learne by this a direction to piety and ho∣ly walking with God: in all things to pray to God for a blessing. And to that purpose we must be in such a condition of spirit,

as we may desire God to prosper us: that is,* 1.32 we must not be under the guilt of sin when we come to God to prosper us. And we must be humble, God will not prosper a businesse till we be hum∣ble. As in the case of the Benjamites, when they came, they were denyed, the first, second, and third time, till they prayed and fasted, and were thorowly humbled, they had their suit denyed: If the cause be never so good, till wee be humbled, God will not prosper it: because we are not in frame for the bles∣sing; if we had it we would be proud. God, in pre∣venting

mercy and care will grant nothing till we be humbled. Therefore let us see that we be hum∣ble; and see that the matter be good that wee beg God to blesse and prosper us in, or else we make a horrible idoll of God, we make (with reve∣rence be it spoken) a divell of God. Doe wee thinke that God will give strength to an ill businesse? This is to make him a factor for mischiefe, for the Divels worke: Wee must not come with such strange fire before God, to trans∣forme God, to the contrary to that he is: but come with humble affections,

with repentant soules for our former sinnes. And let the thing it selfe be good, that we may come without tempting of him▪ let the cause be such that we may desire Gods assi∣stance without tempting of him, as we do when it is good and when we come disposed. Then com with a purpose to re∣ferre all to his service. Lord, if thou wilt blesse me in this businesse, the strength and incourage∣ment I have by it, I will referre it to thy further service. Let me have this token of love from thee, that I have a good ayme in all, and then I am sure to speed well.

Prosper now thy Servant.

IT is an excellent poynt, if I had ••ime to stand on it. I beseech you let it have some im∣pression upon your hearts.

What is the reason that God blasts, and brings to nothing many excellent endeavours, and projects? men set upon the busines of God, and of their cal∣lings in confidence of their wit and pride of their owne parts, they car∣rie things in the pride, and

strength of their parts. Men come as Gods to a businesse, as if they had no dependance upon him for wisedome or direction, or strength; they carry things in a carnall manner, in a humane manner with hu∣mane spirits: therefore they never find either suc∣cesse, or not good successe. Let us therfore commend all to God, prosper thy ser∣vant. Before hee went a∣bout the businesse, holy Nehemiah, he sowed pray∣ers in Gods bosome, and watered the seede with mourning; as it is in this chapter hee mourned and prayed: when this busi∣nesse was sowne with

prayers, and watered with teares, how could hee but hope for good successe, he mourned and prayed to God, heare thy ser∣vant.

Now when wee deale with things in a holy man∣ner, wee may without tempting God trust him. That which is set upon in carnall confidence and pride, it ends in shame: when men thinke to con∣ceive things in witt, I, and in faction, and humane af∣fections, God will not be glorified this way, God will bee glorified by hum∣ble dependant creatures, that when they have done the businesse will ascribe

all to him; Not unto us, but to thy name give the prayse. The direction and assistance and blessing was thine. Sayth God in Isay 50. towards the end, Goe too now ye that kindle a fire, walke in the light of your owne fire: but bee sure you shall end in sorrow. You will kindle a fire of your owne devises, and walke in the light of your fire, you will have projects of your owne, and be your owne caruers, but be sure you shall lie downe in darkenes and discomfort; you shall lie downe in sor∣row.

A proud unbroken heart accounts these cour∣ses

poore courses: it is but a course of weak and poore spirits to pray and fast, and humble themselves to God, and to feare God: alasse what are these? these are weake courses: I hope wee have stronger parts, and meanes to car∣rie things. So they have a Kingdom in their braine. What is the issue of these vaine men, when God dis∣covers all their courses to be vaine at length, to be winde, and come to no∣thing. Prosper now thy ser∣vant, saith he.

Let us learne this lesson likewise. If wee come to God in a particular busi∣nesse, that wee are not so

confident in, to be pleasing to God: yet in generall to submit our selves, Lord prosper thy servant, goe before thy servant, let me deale in nothing against thy will, direct mee what is for thy glory; and not to prescribe or limit God. Prosper thy servant this day.

And grant him mercy in the sight of this man.

HEE comes more par∣ticularly to his re∣quest, Grant me mer∣cy in the sight of this man. We see that

A King is a great organ or instrument to convay good things from God (the King of Kings) to men.* 1.33

Therefore hee prayes that God would give him favour in the sight of the King. For a King is the first wheele that mooves

all other wheeles, and as it were the sunne of the common wealth; or the first moover that mooves all inferiour orbes: there∣fore in heavenly wisedome he desires God to give him favour with him. For if he had that, the King could turne all the inferi∣our orbes to his pleasure. Indeede it were a point worthy enlarging; but that it is not so seasonable for this time, the time being already spent. You see what great good God conveyes by Kings and Princes. And when God meanes to doe good to a Church or state, hee rai∣seth up nursing fathers and

nursing mothers, he wil raise up both Kings, and subor∣dinate Nehemiah's, excel∣lent men, when hee hath excellent things to doe.

But the maine thing here intended, which I will but touch, is, That considering they stand in such a subordination to God, as to be instruments to convey so much good, or so much ill, as they may as it is said of Ieroboam; they either cause others to sinne, or to worshippe God. Therfore we should doe as good Nehemiah, hee prayes that he might finde favour in his sight.

A wise and holy prayer, hee begins at the head, he

goes to the spring of all good. Prayer is the mes∣senger, or ambassador of the soule; beeing the ambassa∣dour of the soule, it goes to the highest, to the King of Kings first, to the Lord of Lords first; it goes to the highest moover of all:* 1.34 and then desires him to moove the next immedi∣ate subordinate moover,* 1.35 that is, the King, that hee may moove other orbes under him, that things may bee carried by a gra∣cious sweet course to a blessed issue. Therefore the observation hence is this. That when we have to do any thing with great men, with Kings, &c. how ever

beginne with the King of Kings, and doe all in hea∣ven, before wee doe it in earth: for heaven makes the lawes, that earth is go∣verned by. Let earth con∣clude what it will, there will be conclusions in hea∣ven that will overthrow al their conclusions. Ther∣fore in our prayers wee should beginne with God, and desire him with ear∣nest and fervent intreaties, that hee would set al a go∣ing, that hee would set in frame these inferiour cau∣ses. And when wee have gotten what wee would in heaven, it is easie to get in earth. Let us win what wee desire in heaven at

Gods hands, and then what an easie thing is it to worke with Princes, and other governours in state, when we have gotten God once? hath not hee the hearts of Kings in his hand as the rivers of waters: to turne this way or that thē way? As a skilfull man derives water by this cha∣nell or by that, as he opens a vent for the water. So God opens a way to vent the deliberations, and de∣terminations of Kings and Princes to runne this way or that to this good or to that, as hee pleaseth Therfore considering that there is an absolute depen∣dance of all inferiour

things from God, when we have to do with Kings or great men, let us al∣waies beginne with pray∣er.

As Iacob when hee was to deale with Esau, hee falls down and prayes first, and when hee had gotten of God by prayer, God, that makes even of enemies friends, hee turned Esaus heart, of an enemie to bee a friend. And God put in∣to Iacobs heart a wise course to effect this, as to offer a present, and to give him titles, My Lord Esau, &c. God, when he will effect a thing amongst men, & heare the prayers that are made to him for

the favour of men, he will put into their hearts such waies whereby they shall prevaile with men, as Ia∣cob did with Esau. So Hester, before she goes to Ahasueros, she gate in hea∣ven first by prayer, when shee had obtained of God by prayer••, how placable and sweet was Ahasueros to her? So we see in other places of Scripture; when holy men have beene to deale with men, they be∣gan with God.

I beseech you therefore learne this point of Chri∣stian wisedome; if you would speede well (as we all desire to speede well in our businesse) especially

those that have publike imployments, that they would pray to God, that hath the hearts of Kings and Princes in his govern∣ment and guidance, that he would make them favora∣ble. And not to thinke to carry things in a violent course; for then God doth not usually give that good successe: but to carry things in a Religious course to the King of hea∣ven, and then to know in what termes to stand in all inferiour things, as may stand with the will of God in heaven.

If so be there bee a de∣pendance of all inferiours to God; then we must not

offend God, and goe a∣gainst conscience for any: because hee is King of Kings, and Lord of Lords. He doth not set up autho∣ritie against himselfe, to disarme and disable him∣selfe: he never went to set up Gods under him, to make him a Cypher, that hee should make them Gods, and God a man, or no bodie; to alter all the frame of things. He never meant to set up any ordi∣nance to nullifie and make himselfe nobodie. There∣fore I say wee ought to pray to God for Kings, that so in our obedience we may be sure to doe no∣thing against conscience

for any creature; we must do all things that possible can be, that may procure the favour and ingraciate us, because it is in vaine to pray, unlesse wee use all possible meanes to winne their favour: but if it can∣not be upō good tearmes, Then whether to obey God or man judge ye. And as the three young men, wee take no thought to answer in this matter; our God can def••nd us if he will. And as Hester said, If I perish, I perish. When things are cleare, we are to be resolute. Yet reserving due respect to Gods ordinance, and to his lieftenant upon earth, I say alwaies reserving due

respect, and using meanes to win favour, and also to use prayer.

Holy Nehemiah, hee prayes here, and together with that he attends upon the King; as good Iacob observed Esau: so all good meanes must bee used, or else God will not blesse our proceedings.

Remember, that all in∣feriour gouernours what∣soever, they are subor∣dinate and dependant, and therefore they must bee regulated by a su∣perior. They are limi∣ted, they are depen∣dant, they are derivative: they are dependant upon God, they are derived

from him. Therfore as the Apostle saith that servants must obey their masters in the Lord. So wee must obey, & do all in the Lord; that limitation must be al∣waies added: but reserving that, it is a good thing to pray that there may be fa∣vour from the King: be∣cause it is of much conse∣quence to bring businesse to a good issue. And with prayer there must be a using meanes to get fa∣vour, alwaies with this li∣berty, to doe it so farre as we can with preserving a good conscience.

As they have a distin∣ction among civilians, there is a parting with a

thing Cumulativé and pri∣vativé. Cumulativé, that is, when wee part with a thing so, as that we reserve the proprietie: privativé, when wee give away the proprietie and all. Now so GOD parts with no∣thing below, as to strip himselfe, but cumulativé, hee derives authority to others, but reserves the propriety to himselfe. Therefore we must obey them in him, and with this limitation as it may stand with his favour.

To draw to a conclusi∣on,* 1.36 in a word. You see here that any good Chri∣stian may be a good states∣man in one good sence;

what is that? A good Christian hath credit in Heaven, and he hath a spi∣rit of prayer, and his pray∣er can set God on worke, and God can set the King on worke, and hee can set his subjects on worke. Now he that can prevaile with God, to prevaile with the Gods upon earth here: surely such a man is a profitable man in the state. And you know God, he can alter all mat∣ters, and mould all things: it is but a word of his mouth. And what God can doe, prayer can doe; for prayer bindes God, be∣cause it is the prayer of faith: and faith (as it were)

overcomes God. Now prayer is the flame of faith; the vent of faith, & faith is a victorious tri∣umphant grace with God himselfe. If it bee any, it is Christians that can prevaile with God for a blessing upon a State; then certainely there is no good Christian but is of excel∣lent service in the state, though in particular per∣haps he hath not pollicie, and wisedom and govern∣ment: yet hee hath Gods eare to heare him, and hee can pray to God, that God would make the King, and other subor∣dinate Magistrates, favo∣rable.

You see what great good, a good man may doe in a State. The Inno∣cent man delivers the Iland, as it is in Iob. And the poor wise man delivers the citie, as it is in Eclesiastes. A few holy gracious men, that have grace and credit in Heaven above, they may moove God to set all things in a blessed frame below. And surely if this holy meanes were used, things would bee better then they are: and till this be used, we can never look for the good successe and issue of things that other∣wise we may hope for.

Diverse things might be spoken of the doctrinal

part, I will give you but a word of it. That God hath our hearts in his go∣vernement more then we our selves.* 1.37 I speake it to in∣forme our judgement in a point of doctrine, whe∣ther God foresee and de∣termine of things below upon foresight which way they shall goe; or whether hee foreordaine, that they shall goe this way, because hee directs them thus; that is to make God, God indeede: Hee determines that these things shall be, because he determines in the series, and order of causes to bring things to passe, and to guide Kings and Prin∣ces

and Magistrates, and all this way. Againe, whe∣ther God hath set all men at liberty (in matters of Grace especially) that they may apply grace at their li∣berty, which way they wil, and in fore-sight which way they will apply their liberty to determine thus, or thus of them. This is to make every mans will a God, and to divest God of his honour, as if God could foresee the inclina∣tion of the creature with∣out foresight that hee meant to incline it this way, or that way.

Can God foresee any entitie, and thing that hath a beeing in nature, or grace

without foresight to direct it this way or that way? he cannot, this is to make him no God. Wee see God hath the hearts of Kings in his power, and that is the ground of pray∣er for grace to them. Why should we pray for them, if they could apply their own will which way they would? Why should wee give thankes for that wee have liberty to doe this way, or that way? It stopps devotion, and peti∣tion, and thankesgiving, to say that the creature hath libertie to apply it selfe, and God seeing it would applie it selfe thus, deter∣mined so. Oh, no; wee

must goe to God, he hath set down an order & course of meanes, and in the use of those meanes desire him to guide us by his good spirit, to enlighten our understandings, to guide our wills and affecti∣ons by his holy spirit, be∣cause our hearts are in his governement more then our owne. If it were need∣full to prove it, I could prove it at large: if there had beene such aliberty, good Nehemiah would ne∣ver have made this prayer. But God doth strangely put thoughts and guide all, even of himselfe: as we may see excellently in the storie of Hester) I will

give you but that example and instance▪) what a strange thing was it that Ahasueros could not sleep, and when hee could not sleepe to call for the book, and then that hee should reade of Mordecay; and therupon to advance Mor∣decay: all this tended to the good of the Church; it was a strange thing. And so in other things. It is a strange thing that God should put little thoughts and desires into great per∣sons, and then follow it with this circumstance, and that, & so bring things to passe: all this is from God Except we hold this, that God rules al without,

and especially the hearts of men, where it is his especiall prerogative to set up his throne: we shall ne∣ver pray heartily, or give thankes. And if wee doe pray and give thankes, he will put thoughts into go∣vernours mindes, strange thoughts and resolutions for the good of the Church, that we could ne∣ver have thought off: nor could come otherwise but from the great God of heaven and earth. We shall see a strange providence concurre to the good of al. But I must leave the en∣largement of these things to your own thoughts and meditations.

FINIS.

Notes

• * 1.1

  No pro∣mise of mercy, but to those that re.+turne.
• * 1.2

  It is a good Ar∣gument to plead with God for former fa∣vours.
• * 1.3

  It is an an excel∣lent skill and art in prayer to havestrong argumēts.
• * 1.4

  Simile.
• * 1.5

  Tertul.
• * 1.6

  Empty re∣lations have no comforts in them.
• * 1.7

  Religion most seene in the af∣fections.
• * 1.8

  Simile.
• * 1.9

  Those that will prevaile in prayer must look to the bent of their affections.
• * 1.10

  Christia∣nity con∣sists espe∣cially in holy de∣sires.
• * 1.11

  Holy de∣sires the imediate issues of the soule.
• * 1.12

  Tryall of desires whether true.
• * 1.13

  If constant
• * 1.14

  If strong and grow∣ing.
• * 1.15

  If for grace as well as mercy.
• * 1.16

  If more for holi∣nesse then happines in heaven.
• * 1.17

  If accom∣panied with de∣sire after the means that con∣vey grace.
• * 1.18

  1 Pet. 2.
• * 1.19

  Vse.
• * 1.20

  Comfort for weake christians.
• * 1.21

  Psal. 145.
• * 1.22

  Why God accepts of desires. Because they are the brea∣things of his Spirit.
• * 1.23

  Simile.
• * 1.24

  Because they ma∣nifest the change of the soule.
• * 1.25

  The true knowledg of our re∣lation to God a meanes to strengthen faith in prayer.
• * 1.26

  Simile.
• * 1.27

  What is included in the word pro∣sper.
• * 1.28

  In our Pe∣titions to God for any pro∣speritie or good suc∣cesse, wee must bring selfe de∣niall.
• * 1.29

  Simile▪
• * 1.30

  With our prayer for successe, wee must use the meanes.
• * 1.31

  Vse.
• * 1.32

  In what condition of soule wee may expect prosperity from God
• * 1.33

  The King a great in∣strument to convey good things frō God to to men.
• * 1.34

  Observ.
• * 1.35

  In busines with great men looke first to God.
• * 1.36

  A good Christian, is a good Statesman
• * 1.37

  God hath our hearts in his go∣vernment more then wee our selves.