Lastly, His special wisdom and care to heal the sinful breaches and divisions which were amongst the people, causing them to enter into a ⟨p. 10⟩solemn promise, to make reparations of all injuries done unto their poor Brethren, and to prevent the reproach of the Heathen, Chap. 5. 11, 12, 13. In great companies, and great businesses, it is hardly possible to carry things on in so smooth and regular a way, but that some differences of judgment may arise, and cause difficulties, breaches, and obstructions in the whole work; and as our Saviour saith of Kingdoms, Cities, Houses; so may we of companies and undertakings, that divisions will endanger their standing, Matth. 12. 25. It is one of Gods sore judgments, when he intendeth to shatter and disappoint enterprises, to send a spirit of division amongst those who are concerned in it, as he did between the men of Shechem and Abimelech, Judg. 9. 23. and between the Host of the Midianites, Judg. 7. 22. and of the Ammonites, Moabites, and Edomites, 2 Chron. 20. 22, 23. And so he threateneth to do with the Egyptians, Isai. 19. 2. and with the Armies of Gog and Magog, Ezek. 38. 21. The like whereunto we read of in Pausanias, 1and in Dionysius Halicarnasseus. In which case, wise and prudent men, as Nehemiah here, will use their uttermost endeavours to heal breaches, to close up divisions, to prevent mistakes, to find out expedients, wherein all may readily agree, for the preventing of those evils, which differences of judgment, if not timely cured, may be likely to produce. In which case, there is nothing more conducent then mutual mildness, meekness, and condescension. So Abraham healed the breach which was going to be made between ahis family, ⟨p. 11⟩and the family of Lot his Kinsman, Gen. 13. 17, 8. Therefore Rulers are called Healers, Isai. 3. 7. And so Christ is described as a binder up, and a strengthener, Ezek. 34. 16. And Moses, the first Ruler3 which God chose for his people, was the meekest man alive, Numb. 12. 3. Certainly meekness is a very great ornament, and a very great instrument of power. We may think that we show our power by our stiffness and inflexibleness; but it is a great evidence of power to be of an yielding and a meek disposition. It shows, first, a great power which a4 man hath over his own spirit, which is a work of more power sometimes then the taking of a City, Prov. 16. 32.
Lastly, His special wisdom and care to heal the sinful breaches and divisions which were amongst the people, causing them to enter into a ⟨p. 10⟩solemn promise, to make reparations of all injuries done unto their poor Brethren, and to prevent the reproach of the Heathen, Chap. 5. 11, 12, 13. In great companies, and great businesses, it is hardly possible to carry things on in so smooth and regular a way, but that some differences of judgment may arise, and cause difficulties, breaches, and obstructions in the whole work; and as our Saviour saith of Kingdoms, Cities, Houses; so may we of companies and undertakings, that divisions will endanger their standing, Matth. 12. 25. It is one of Gods sore judgments, when he intendeth to shatter and disappoint enterprises, to send a spirit of division amongst those who are concerned in it, as he did between the men of Shechem and Abimelech, Judg. 9. 23. and between the Host of the Midianites, Judg. 7. 22. and of the Ammonites, Moabites, and Edomites, 2 Chron. 20. 22, 23. And so he threatneth to do with the Egyptians, Isai. 19. 2. and with the Armies of Gog and Magog, Ezek. 38. 21. The like whereunto we read of in Pausanias, 1and in Dionysius Halicarnasseus. In which case, wise and prudent men, as Nehemiah here, will use their uttermost endeavors to heal breaches, to close up divisions, to prevent mistakes, to finde out expedients, wherein all may readily agree, for the preventing of those evils, which differences of judgment, if not timely cured, may be likely to produce. In which case, there is nothing more conducent then mutual mildeness, meekness, and condescension. So Abraham healed the breach which was going to be made between ahis family, ⟨p. 11⟩and the family of Lot his Kinsman, Gen. 13. 17, 8. Therefore Rulers are called Healers,
- 1Pausan. lib. 10. pag. 654. Gr. Lat. Dionys Hal. Antiquit. lib. 7. P. 419.
- aVid. Exemplum Chaeracratis & Chaeraphontis apud Xenophont. lib. 2. Memorabil. pag 744, 746. Edit. Paris. 1625.
- 3Vid, Chrysost. in Psal. 131. 1.
- 4Latius regnes avidum domando spiritum, quàm si Lybiam remotis Gadibus jungas, & uterque Polus serviat uni. Horat. Vid. Philip. Camerar. Hor. subcisiv. part. 3. c. 26.
