had considered his Request he aduised him-selfe well and was both lothe to deny him his sute and also to forgoe so faithfull a seruante asked him how long he would be absent and when he would returne So did the Queene to which sat by the King they both loued him so well and would not haue him long from them A speciall gift of God to see a stranger borne of that Religion and people which were hated of all the world to be in such fauour with the king and Queene and to finde such fauour and grace in their sight that he gaue licence and all other necessary things to build that Citie which had bene noysome to so many Kings about them But such is the mercifull goodnes of our God towards his Church and people that he will make straungers and their enemies to defende and help them as Pharaoh and Assuerus did by the good meanes of Ioseph and Ester c. And because the Queene sat by it is like that there was some solemne feaste that day for the Queenes of Persia vsed not to come into the Kings presence but when they were called for by name as it is written in the booke of Ester and Strabo writeth that the Persians vsed to debate of weightie matters when they were refreshed with wine This might be a great cause of the great feare that Nehemiah was in as he said before to see the Queene present and manie other great men beside no doubte as is commonlie vsed at such solempnities It will make anie good nature afraid to speake to a King but much more in the presence of so manie estates who might be hinderers of his sute and counsel the King to the contrary But when God will pitie his people and haue things forward he will so mooue Kings harts that nothing shall hinder that he will haue done and so the King did graunt him his request gaue him leaueto goe build that Citie and sent him away honorablie and rewarded him liberallie as followeth Nehemiah appointed the King a time of his returne to him againe but when it is not here mentioned yet such a time as the King was content withal In the last chapter of this booke it appeareth that in the twelft yeare following Nehemiah returned vnto the King yet gat licence againe to goe to Ierusalem But whither this was the time that he appointed to returne it is not written and therefore vncertaine and being vnwritten and vncertaine it is not so necessarie to be knowne nor curiouslie to be searched but we maie content our-selues to be ignoraunt of it as of all vncertaine vnwritten and vnnecessarie trueths 7. And I said vnto the King if it be thought good to the King let them giue me letters to the captaines beyond the riuer which maie conuey me vntil I come into Iehuda 8. And letters also to Asaph keeper of the Kings woods that he maie giue me tymber to make beames for the gates of the Pallace which is neere the Temple and for the walls of the Citie and for the house which I shall enter to and the King gaue me according to the hand of my God which was good toward me 9. And I came to the captaines beyond the riuer and gaue them the Kings letters and the King sent with me captaines of the armie and horssemen 10. And Sanballat the Horonite and Tobias that seruant and Ammonite heard of it they were greeued with great sorow that a man was come to seeke any good for the children of Israell NEhemiah was a glad man that the King had graunted his request sleepeth not his purpose nor letteth the time slip but with al diligence prepareth things necessarie for his iourney And first because the iorney was long and daungerous for enemies that hated him and all the Iewes lest he should haue some displeasure done him by the way he desyreth the King that his Counsell and Secretaries might giue him a passeporte and graunt him men to conduct him safely into Iewry A bolde request for so meane a subiect being but the Kings cupbearer a straunger and borne of that people and countrie which all the world hated What could haue bene done more for the noblest man in the countrie or for the best seruitour the King had I cannot tell whither it is to be more marueiled at that either he durst aske it or that the King would graunt it But Nehemiah perceiued Gods good will and the Kings fauour toward him was bolde to aske God prospered his sute that the king graunted his request And as afore so here marke also that he doeth not boldly and rashly appoint the King what he should doe but with all modesty referreth his request vnto the Kings wisdome and discretion to graunt or deny and sayth if it be thought good to the King Againe he doeth not with bribes or flattery procure the Kings letters to be signed priuily as many doe that make vnhonest sutes and would not haue their matter debated by the wiser sorte lest so it might be denied but he requireth that they which are appointed for that purpose and doe such things by good aduise as Chancellours and Secretaryes might giue him letters to the Captaynes beyond the Riuer Euphrates for that is ment by the riuer because it was more notable then any other Riuer in the countrie and did deuide the Kingdome of Persia from other countries about it ouer which into Iewry he might passe It might be thought straunge to some that Nehemiah here asketh not onely of the King his letters of passeporte but also a number of souldyers to conduct him safely into Iewry For Ezra when he had licence of the King to take the same iourney and buyld the temple neither asked nor had any to conduct him safely on his way though the daunger was as great then and he was afraid as well as Nehemiah was now why should Nehemiah aske now seeing he serued and trusted in that same God that Ezra did and was as earnest and zealous in Religion as he was why should this be lawfull or commendable in the one and not in the other Causes may be rendered diuers There was difference in the persons and times Ezra was a Priest cunning in the lawe and had oft taught boldely afore the King and his nobles how sure and safe they were from all daungers that put their trust in God alone and if he should haue afterwards bene afraid he should haue seemed to haue spoken vntruly afore and his God should not haue bene thought able or willing to defend his people that trusted in him Nehemiah was a courtier and in great fauor with the King had not so openly and boldly spoken of Gods prouidence and care towards his people as Ezra had though he beleeued it as faithfully as the other did and therefore might more boldly without reproche of his God or his doctrine and saings aske it Yet this proueth not that Preachers
humblie simplie and boldlie shew it in their deeds that they seeke their masters praise and glorie the common profit of their countrie and not their owne that they worke for him and not for themselues that they serue him not for any worldlie respect or gaine or honour but vprightlie for conscience sake serue and obey him yeald al praise to his glorious name taking nothing to them-selues and being not afraid to goe foreward in his building for any braggers knowing that all the pride of mans heart which setteth vp him-selfe against the God of heauen is vile and vaine and that their God wil defend his seruants and confound his foes It is no rebellion against Princes to doe that which God commaundeth for Princes them-selues are bound as wel as other meaner degrees to serue the Lord God of heauen with all their might and maine and vnto the same God they must make account of their doings as all other must For this building they had the Kings commission and therefore it was no treason to doe it It is more glorious to be called Gods seruants then to haue all the titles of honour and dignitie that the world can giue He that serueth the Lord trulie is master of sinne hell death and the deuil and by the assistance of gods holie spirit shall not be ouercome of them but shall ouercome and conquere them which is greater honour then any worldly Prince can giue The woman that had an euil spirit in her confessed Paul his fellowes to be the seruants of the mightie God and that they taught them the way of saluation See then how deuils are afraid of Gods seruants Paul in all his Epistles reioyceth in nothing more then terming him selfe an Apostle and seruant of Christ Iesus The holie ghost tolde Paul that in euery Citie where he should come there were Chaynes and troubles ready for him but he said he cared not for them for his life was not deare to him so that he might runne his race testifie the glorious Gospell of God be not ashamed therefore of thy master for our sauiour Christ saith that whosoeuer denieth him afore men he will denie him afore his father in heauen Worldlie masters will not cast awaie their faithful seruants but mainteine them as they maie and thinkest thou that God will forsake his seruants Thinkest thou a mortall wretched man to be more louing to thee then the eternal God and merciful father that made thee feedeth thee and defendeth thee when man cannot help thee yea loueth thee better then thou louest thy selfe aud staieth thee from running from him when thou wouldst willingly seeke thine owne destruction wilfully Stand to boldlie forsake him not cowardlie Policarpus an old man when he should suffer martirdom was aduised by some to haue pitie on his olde age and not so stifly to stand Nay saieth he I haue serued my master Christ these 86. yeares and he did me neuer harme I will not for sake him now in my last daies Thus Nehemiah stoutlie answering them and boldly incouraging his fellowes goeth forward with the worke contemneth their mocking and false accusations falleth to his building againe so must all good builders of Gods house neither be afraid nor wearie of scroneful mockers threatnings accusations or violence but manfully goe forward to the end knowing that their God is stronger wiser and more willing to defend his people then his enemes shalbe to hurt them He that putteth his hand to the plough and looketh backward is not meet for the kingdome of God saieth Christ our Lord. And he that continueth vnto the end shalbe safe Our sauiour Christ when he preached that what soeuer went in at the mouth did not desile a man was tolde by his disciples that that doctrine offended the Pharisies but he aunswered them and said euerie plant that my father hath not plāted shalbe plucked vp c. As though he should say their doctrine is not from my father and therefore cannot stand let those blinde guides alone seeing they be wilful obstinate and will not learne goe ye forward with preaching of the Gospel care not for them So euerie good man must continue that he maie saie with S. Paul I haue kept my faith I haue run my raoe the crowne of right eousnes is laid vp in store for me c. After that Nehemiah had thus boldlie aunswered them and encouraged his countrie-men to their worke he now turneth him to Sanballat and his fellowes and sheweth him-selfe to make as little account of them as they made of him and saieth As for you ye haue no right parte nor remembrance in Ierusalem as though he should saie what haue you to doe with vs in this building ye are not Iewes borne as we be ye belong not to Israel nor are partakers of his blessing Ye be Samaritans strangers to his Citie and common-wealth ye be none of gods houshold if ye will be doing medle where ye haue to doe This Citie God him-selfe did choose for his people to dwell in and serue him Ye be Idolaters worship not the true God of heauen if ye wil be building build ye Samaria your owne head Citie ye are no Citizens here nor haue anie freedome libertie or priuiledge graunted vnto vs ye be none of our corporation nor denizens ye shall haue nothing to doe here All that builde here haue their portion of land liuing in this citie countrie appointed for them they shal haue iustice right and lawe ministred vnto them for a perpetual remembrance of their faithful seruice vnto the liuing God their names shalbe registred that al posteritie may know their doings praise the Lord that strengthned them to this building but ye haue none of al these For when the land was deuided by lot and measure by Iosue ye had no parte appointed for you vnder the lawe ye doe not liue but haue liued after your owne deuise nay ye beare such hatred vnto vs that ye will not willingly eate drinke nor keepe company with vs friendly let vs alone trouble vs not get you hence let vs fall to our building againe It is no small blessing of god whē he calleth any to be a builder of his house for both in this world his name shalbe had in perpetuall remembrance and he is written in the Booke of life where no death canpreuaile Dauid saith the righteous man shalbe had in perpetuall remembrance and Saint Ihon saith that he that is not found written in the booke of life shal be cast into the sierie lake The builders of this city now haue their names written in the next Chapter following for their perpetuall praise in this world to teach vs that as the builders of this worldlie Ierusalem haue their names registred here much more the builders of the heauenlie Icrusalem haue their names written in the Booke of life to their saluation Ill men and troublers of Gods
Argument was finished and no more thereof found AN EXPOSITION VPPON PART OF THE BOOKE OF NEHEMIAH BY MASTER Iames Pilkinton late Byshoppe of Durrham CHAP. 1. The word of Nehemiah the sonne of Hachalia ALthough there be diuers opinions whether Ezra or Nehemiah wrote this booke yet for my parte I rather beleeue all reasons considered that Nehemiah wrote it as Wolphius well prooueth it But whether so-euer the one or the other wrote it if the authoritie of the writer may giue any strength to the writing or mans worthines adde anything to the credit of Gods holie Scripture it skilleth not much for they were both the true learned and faithful seruants of God Yet surelie this worthie man Nehemiah which in English is to saie a comforte sent from God to comfort his people in those troublesome times should not be robbed of his well deserued thankes but first God should be chieslie praised that raised vp so worthie a man whose pedegree is vnknowne his fathers to in so ill a time to do not onely so great things both in the commonwealth Religion in peace and warre and then shold Nehemiah also be worthelie next commended that so faithfullie obeied the Lord his God so painfullie traueiled for the wealth of his countrie also attained such learning that he could and was so diligent in studie among all his great affaires that he would to the greate glorie of God comforte of all his Church vnto the worlds end put these his owne doings in writing A worthie example for all that loue religion be seruitours in the courte attend on the Prince beare office in the common-wealth or captaines in the warres to followe For in all these things was Nehemiah famous in religion earnest in great fauour with his Prince with all vprightnesse of life towards all in warre skilful curragious painful and with his penne so learned that he could so clerkelie put it in writing Gentelmen therefore and men of the world are not borne to liue in pastime and pleasure as they list and manie doc no more then poore men but first to serue the Lord promote his word and religion earnestlie minister iustice seuerelie mainteine peace quietlie defend the common-wealth stoutlie releeue the oppressed mightilie followe learning and studie diligentlie that so they maieincrease in vertue and honestie as Nehemiah did and after all these great trauailes refresh themselues with honest pastimes measurablie Among the heathen Princes such a one was Iulius Cesar in the warres cunning and happie in gouernment of the common-wealth commendable and in learning so excellent that no man hath written more eloquentlie Such like were Alexander Seuerus and Marcus Aurelius Emperours But I will not perswade much in Gods cause with prophane examples And to returne to our purpose I would not haue men thinke that the scripture taketh his authoritie credit of the man that writeth it but the writer is to be credited for the holie Ghosts sake who inspired him with such heauenlie knowledg and whose instrument he is for God to speake by Scripture commeth not first from man but from God and therefore God is to be taken for the author of it not man The Gospel saith It is not you that speake but the Spirit of your father that speaketh in you And. S. Petersaith Prophesie came not in old time by the will of man but holy men of God spake as they were moued by the holie Ghoste Augustine saith well The Scripture is a letter sent from God the creator vnto man his creature Therefore when thou readest this booke or other parts of the Scripture doe it as gladlie and reuerentlie yea and much more to then thou wouldst vse and read the Princes or thy friends letters seeing it is a letter sent to the from thy God for thy saluation God then is the cheifest author of this booke as he is of the rest of the Scripture Nehemiah the penne or writer of all these misteries Dauid said of himselfe my tongue is the pen of a writer that writeth swiftly meaning the holy Ghost to be the writer his tongue the penne So Nehemiah was the author of this booke as Dauid of the Psalmes And because they should know which Nehemiah he was he saith he was the sonne of Hachalia For there were diuers others of that name but not his sonnes V. 1. It came to passe in the moneth of Nouember and in the 20. yeare that I was in the castle of Susan 2. And there came Chanani one of my breethren he men of Iuda and I asked them for the Iewes which scaped and remained of the captiuitie and for Ierusalem 3. And they said to me the remnante which remained of the captiuitie there in the countrie be in greate miserie and reproche and the wall of Ierusalem is broken downe and the gates of it are burned with fire 4. And it came to passe when I heard these wordes I sate downe and wept and being sad certeine daies I fasted and praied before the Lord of heauen THe Scriptures vse not to reckon their monethes after the order of our calenders but by the exchange of the moone for our callenders are not of that auncientie that the Scriptures be by many yeares The first moneth in the yeare with them began at the next change of the moone whensoeuer it fell after the 22. daie of March when the daies and nights be both of one length And then was March called the first moone of the yeare whereas we make Ianuarie our first moone So this moone here which is called Casleu was the 9. moneth from it and fell in the latter end of Nouember what daie soeuer the moone then chaunged The 20. yeare that he speaketh of here was of the reigne of King Artaxerxes as appeereth in the beginning of the 2. Chapter of whom ye shall heare more there Susan was the cheif Citie of all the kingdom of Persia where the king had both his pallace aud a strong castle also of the same name where his treasure was kept this Citie as Strabo writeth was long and in compasse 15. myles about Who this Chanani was it appeereth not but beelike some honest man of good credit and more earnest in religion and loue to his countrie then others because his name is put downe in writing the others are not And where Nehemiah calleth him brother it is not necessarie to thinke that he was of the same father and mothere that Nehemiah was but either further of in kinred or els of the same countrie and religion For this word brother in the Scripture signifieth all those sorts of brotherhod that be any waies kinsmen or els of anie countrie and religion S. Paul saieth I wish to be accursed from Christ for my breethren kinsmen after the flesh which be the Israelites Where he calleth al the children of Israel his breethrē because they came all of one father Iacob long agoe and now were of
Citie and the place of my fathers burials lieth waste and the gates are consumed with fire 4. And the King said to me for what thing doest thou aske And I praied to the God of heauen 5. And I said to the King if it be thought good to the King and if thy seruant finde fauour in thy sight send me into Iuda to the Citie of my fathers burials that I may build it 6. And the king said to me the Queene sitting by him how long will thy Iourney be and when wilt thou returne And it was thought good in the kings sight and he sent me and I appointed him a certaine time THe moneth Nisan as it is called in the Hebrew here is the first Moneth of the yeare as the scripture vseth to recken and answereth vnto our March beginning at the first chaunge of the Moone after the 12. day of March when the daies and nights are both of one length And although manie doubt who this Artaxerxes was I take it certenly to be him that was called Longimanus long hand because the one hand was longer then the other as Edward the first was called Long-shanks because of his long leggs I loue not to fil vp bookes with mouing doubt vnto the vnlearned for whose cause speciallie I write namely such doubts as be harder in searching then profitable in vnderstanding The learneder sorte that list to trie their wits may search many mens writings and see diuers opinions but a most apparant truth simply told is best for the vnlearned Yet in the 4. Cha. of Ezra I haue fully enough opened the matter which I think after good consideration wilbe best liked of most men Among many thinges which prooue the good disposition of Nehemiah these certaine times that he appointeth of his doing most cleerely declare the same In the 9. moneth Nouember in the latter end of the yeare reckning the yeare by the course of the Sun he receiued these heauie newes of the misery of his people and countrie And in the first moneth of the yeare following yet both these moneths fell in the 20. yeare of the king Artaxerxes God gaue him this occasion to speak for the releife of them to the king It oft falleth out that the latter end of the yeare by the course of the Sunne is the beginning of the yeare by the reigne of the king As our gratious Q. Elizabeth began her happy reigne in Nouember yet March in the yeare following is parte of the same yeare of her reigne that Nouember was in the beginning Al this while 4. moneths at the least from Nouember to March was Nehemiah sad weeping fasting praying seeking some good occasion to seeke to the king for the releefe of his country After this sorte wil good men commend their sutes vnto Princes first by weeping fasting praying vnto God because they know the Princes heart to be in gods hand to dispose and turne as he thinketh good but the wicked worldlings that haue not God afore their eyes nor thinke not God to rule the world and Princes to seeke cleane contrary wayes and by rewardes by him and by her by flattering and dissembling make their way and breake their sutes vnto Princes When Quene Ester should speake to the king for the deliuerance of the Iews her people as Nehemiah should here she bad Mardocheus goe and will all the Iewes to fast pray for her that she might finde fauour in the kings sight and obteyne her sute for them and by these Godly meanes both Ester and Nehemiah prospered in their requests But because euery one cannot haue accesse to speak vnto the king breake his sute him selfe nor it is not fit that it should so be it is not amysse to vse the meanes of some good man about the prince to open the sute vnto him symply in the feare of God committing the successe thereof by earnest prayer to Gods goodwill and pleasure And better it shalbe for them thus symply to walke in the feare of god to faile in the sute then by lying flattery or briberie to obtaine it A hard lesson for Courtiers to follow but a most true and godly waie When Absalon was out offauour with his father Dauid by the meanes of Ioab and the woman of Thecoa he was brought in againe-but by practise rather then vpright dealing and therfore it prospe red not Nehemiah had hitherto kept his inwarde sorow so secret that the king perceiued it not but it ouercame him now and he was not able to couer it anie longer What earnest loue was this in him toward his countrie that thus long fasted and prayed and we are so nyce that what daunger soeuer hangeth ouer vs we cannot forbeare a dynner that by some abstynence from the bellie we maie more earnestlie giue our selues to prayer They that with reuerence will consider Gods secret prouidence and care that he hath for his people how he gouerneth all things yea euen those that seeme outwardly of no value after such a sorte that his heauenly wisdome and fatherly loue doeth most manyfestly appeare in them toward those that seeke him may here see a manifest example of it Not by chaunce for so nothing falleth out but by gods greate prouidence the king had wyne afore him was drie and called for drinke Nehemiah also as God had appointed stood by and as his office required being his cupbearer toke vp the cup tasted and gaue it to the king to drinke looking verie sadly whichhe was not wonte and Princes loue not to haue anie to do so about them Vppon this sadde looke falleth out all the matter which otherwaies he durst not open The king demaundeth what maketh him so sad Nehemiah openeth his griefe the king asketh what he would haue Nehemiah maketh his petition the king graunteth it and sendeth him tobuilde Ierusalem and giueth him liberally things necessarie to the doingof it A weightie matter to rise by occasion of a sad countenance but thus our God of small things can bring sotth great matters Dauid vsed to sit at king Sauls table vntil he fel in displeasure with him when he saw his place empty Saul would aske where he was that he came not to dinner And yf he spake angerly Ionathan Sauls sonne would let Dauid know that he might keepe him out of Sauls daunger thus by an empty place at the table Dauids life was diuers tymes saued Ester when she would goe to speake for her people and oflong tyme afore had not seene the king nor might not come in his presence except she were sent for putteth on her costly apparell and standeth afore the kings window where she might be seene The king seeing her sendeth for her she spying her tyme maketh her sute to the king for her people and delyuereth them Thus of smale occasions God worketh great things that we may know that he ruleth all things be they neuer so smale in mans sight But among many
were comfortable to heare of such great women in these daies where the most parte are so fine that they cannot abide to looke at a poore bodie so costly in apparrell that that will not suffise them in lewels which their elders would haue kept good hospitalitie withall When Moses moued the people to bring such stuffe as was meete for the making of gods Tabernacle other Iewels in it the women were as readie as the men and they brought their bracelets earings Rings and Cheynes all of Gold and the women did spinne with their owne hands both silke and Goates hoare they wrought and brought so much willinglie that Moses made proclamation they should bring no more Compate this peoples deuotion with ours that be called Christians and ye shal finde that all that may be scratched is to little to buy Iewels for my mistres though she be but of meane degree and if any thing can be pulled from Gods house or any that serueth in it that is wel gotten and all is to little for them God graunt such costly dames to consider what metall they be made of for if they were so fine of themselues as they would seme to be none of these glorious things needed to be hanged vpon them to make them gay withall Filthie things neede washing painting coullouring and trimming and not those that be cleanly and comely of them-selues such decking and coullouring maketh wise men to thinke that all is not wel vnderneath content your selues with that coullour comelines and shape that God hath giuen you by nature and disfigure not your selues withyour owne deuices ye cannot amend gods doings nor beautifie that which he hath in that order appointed Learne of these good women to offer your Iewels to the building of Gods citie lay to your hands and spinne rowgh goats heare to clothe the poore stoope and worke be not ashamed of it it is the greatest honour that euerye shal winne If ye will be partakers of the pleasures of Gods citie ye must take parte of the paines to build it If women would learne what God will plague them for and how let them reede the 〈◊〉 chap of the Prophet Esai and if they wil learne what god willeth them to do be occupied withal though they be of the best sort let them reede the last chapter of the Prouerbs It is enough to note it and point them to it that wil learne for I feare few will read fewer learne and fewest practise it but manie rather wish it cut out of the booke that they should not be troubled with hearing of it In the 13. and 14. verses and others following come in the Ruelers of the country townes with their people for to worke wherein we learne that not onely the Priests and Leuites but the great men in euerie countrie yea and the Countrie people too must worke at Gods building This valley-gate that he speaketh of is thought to be the gate that goeth into the vally of Iosephat which otherwyse was called Gehennon This is a worthie example for all christians that they should not liue to themselues but help to beare the burthens of the Church and Common-wealth That Citie and Temple were the common places appointed whither they should resort to serue the Lord and whither they might flie and finde succour against the enemie where vitals and other necessarie prouision might be had for all sorts Therefore if zeale toward God and loue toward their neighbours could not moue them to lay to their helping hands and open their purses wyde to set forward this building their owne priuate profit would moue those that had any consideration of them-selues to mantaine this citie And that noe man should disdaine to worke at the vilest place in Gods citie here commeth a nobleman and buildeth the dung-gate where all the filth of the Citie was caried out and where all the sinkes Canals and conduits did wash and conuey away al the sweepings and filth of the streetes into the Brooke Cedron As in all great and well ordered cities there be officers appointed for that purpose which be men of wisdome painful in authoritie haue a great care for the health and wealth of the inhabitants who wil daily and duly looke that such noysome things be conueied away out of the streetes for infocting the people with pestilent smells and contagions so in Gods Church and citie must be men of grauitie wisdome learning and authoritie which must dare and will wrastell with the stoutest and see due correction done and such rotten members as would infect the whole bodie cut of carried away from among the congregation to the comfort of the good and terrour of the euil doers In Gods house there be both good and ill as in the feild the corne groweth not without the chaffe nor in the garden the good hearbs without the weedes yet the good husband will carie in the good Corne and winow the chaffe When thee weede ouergroweth the hearbs the good gardiner wil pick out the weeds and carie the good hearbs to his house so in Gods Church open blasphemers notorious wicked liuers and teachers must be cast-out that Gods holy name be not ill spoken of as though he loued suoh ill doings and would not with Iustice punish them and also that other by theiril example should not fal into the like mischiefes Saint Paul biddeth that if any brother were called couetous a fornicator drunkerd a railer extortioner Idolater they should cast him out of company not eat nor drinke with him that he may be ashamed of himselfe when he seeth him-selfe abhorreà of all men and so amend his wickedues Excommunication is the common remedie for such disobedient persons which God for his mercie sake graunt that it may be restored to his true vse and that euery one may willingly submit him selfe to Godly correction We haue so long contemned the Popes cursse that now we think we may liue as we list without blame and if any due correction be offered we laughe it to scorne despise the ministers of it and by this meanes shal cause the Lord to take the whip into his owne hands and then who shal be able to stand God will not haue sinne vnpunished and if we refuse this gentle correction that he hath giuen his Church to execute and bridle ill doers withall we shall find it an horrible thing to fall into the Lords hands and he will rule vs with an yron roà d and bruise vs all to peeces Such dung and filth may not be suffered in Gods howse and it is as necessarie to haue a gate to carie such out at as it is to haue a gate to bring good ones in for as the raine from heauen washeth the streetes so Gods grace from aboue must first wash the heart that the minde may be renued In worldly matters prisoners condemned to die are caried out of the Citie to suffer execution as members not meete
it were the priuate profit of the Captaine But sure it is not without great cause that the holie ghost declareth here the order that Nehemiah set them in by their kinreds togither teaching vs that nature will moue one kinsman to be truer in al daungers to an other of his kinred rather then to a stranger and that one kinsman will open his griefe to his freind and take comfort at his hand rather then to him whome he knoweth not He cannot be bold with a straunge Captaine nor a straunge souldier and that discourageth him and casteth downe his spirits but when neighbours freinds and Cosinnes are togither vnder a Captaine whom they loue and know it imboldneth them they cleaue togither like Burrs if one be in daunger the rest will not forsake him where as straungers euery man seeketh to saue him-selfe and careth not for his fellow but letteth him shift for him selfe as he may This godly Example of Nehemiah in placing friends togither is to be followed rather then the priuate profit of one Captaine How strangely straunge Captaines haue vsed their straunge souldiers it is straunge to remember and pitie it is to see the souldier how vnwilling he is to serue among straungers and manie times doeth serue but slowly I haue seene when a meane gentleman hath gone to the warrs his renants would striue who should goe with him first if he refused anie to goe he thought his master loued him not but now by this deuiding of neighbour frō neighbour friends friends from other neither the gentleman that cannot haue his trustie men about him nor the souldier hauing not such a Captaine and fellowes as he loueth trusteth knoweth both the master the man seeketh by al means to tarie at home so the worst men are thrust out to serue which is to be lamented God amend it It is possible some will think me to saucie to enter into matters wherein I am not skilled but that forceth not the trueth must be spoken though some doe grudge and this Example of Nehemiah shall defend me whatsoeuer is saied to the contrary The scripture teacheth generally euery man his duety what kinde of life soeuer he liue God wil require that euery man should frame him-selfe to that rule therefore the preacher may enter into consideration of euery mans duetie so farr as the scripture leadeth him euen to the controulling of the mint as master Latimer of worthie memorie being found fault withall for medling in such matters alledged the Prophet saying thy siluer is turned into drosse When Iohn Baptist beganne to baptize and all sorts of people resorted vnto him amongst whome came the souldiers too he taught both the souldiers and all the rest how to behaue them selues in their kinde of life if they would receiue the gospel Here may be noted also what simple kinde of weapons were then vsed in the warrs and how many cruel and subtill deuises we haue of late deuised one to kill another Here is none other mentioned but the sword if they ioyned handstroks the Speare to push them away if they scaled the walls and the bowe to shoote a far of to keep them from comming neere the walls What glorie this Realme hath gotten with these weapons and specially by the Bowe all Chronicles declare and all nations for that feared vs but how in shooting the old gloric of this land is decaied and gaming and alehouses haunted to the hurt of the youth wasting of their monie weakning of their strength and decaie of this worthie exercise good men lament and few goe about to amend Shooting is a speciall thing not giuen to al men and nations but chiesly to the Iewes first while their kingdome stoode then to the Persians who yet can doe somthing with it and then to the English men who haue wrought great feats by it Few histories make any mention of other Countries that could or did vse it much in the warres and if there were some few among them that could doe something in it it was to small purpose or none in the battail Looke at our neighbours rounde about vs euen to the Scottish man which goeth neerest vnto vs and comming both of one Auncetor and it will easilie appeare how true it is If any shoot ill fauouredly we saie he Shooteth like a Scott and yet some few of them shoote well too The scripture which is Auncienter then any kinde of learning by manie yeares maketh mention that I smaell Abrahams sonne was a cunning Arther King Asahad out of one little tribe of Beniamin two hundreth and fourscore Thousand Archers King Saull was chased with bowe men and slaine with the Philistians The sonnes of Ruben God and Manasses were good warriers Bowemen fourtie and fowre thowsand seauen hundred threescore Indas Machabeus set his Bowemen in the forefronte of the Battaile Plintlib 7. cap. 5. writeth that Perses the sonne of Persius of whome the Persians had their surname should be the first deuiser of shafts but how vntruely it is reported these scriptures afore rehearsed which were long afore this time will testifie By the which the Auncientie of the scripture appeereth afore all other learning and yet the Papist will stand on his Auncientie and saie they haue all olde learning on their side where their fathers the Popes were but yesterday in comparison of the scriptures which were elder then any of these by three thowsand yeares but such lewd Doctrine is meete to come from them that will not obey the trueth The Persians loued shooting so well that they set an Archer on their Coyne of Gold which was of great vallour as we doe the Angel and as we vse to saie when a man hath great sutes and cannot be so well heard as he would wish that he must make Angels to speake for him and they cannot be saied nay which thing by report is too common and true at this day so the King of Persia being offended at Agesilaus gaue the Athenians thirtie thousand peeces of this great Coyne of Gold of theirs which thing when Agesilaus vnderstoode he saied merilie but yet truely that he was driuen awaie with thirtie thowsand Bowmen meaning their coyne of Gold which had an Arhcer coyned on it and how should he a poore man be able to withstand so manie Archers No more truelie then our men can say Angels nay For the feats of warr done by our Elders in this land with Bowemen I referr it to be considered by our owne Chronicles But I will not enter into a full discourse of this matter it belongeth not so much to our purpose this short touching of it shall suffice now Who so listeth to see more of the commendation of it in time of peace may reade that learned Booke which Master Askame wrote of it As these Samaritans ceased not continually to hinder the building of this earthly Ierusalem so Sathan by his members Papists and Arrians c. ceaseth not in
building haue their names written in this boke to What more blessed then is he that hindereth Salomon teacheth and saith the remembrance of the righteous is to his praise But the name of the wicked stinketh This is then the difference and thou maist choose whither thou wilt be remembred to thy praise or to thy shame with the good will of the liuing or hatred But by this answere of Nehemiah when he saith that they haue no parte right nor remembrance in Ierusalē it is partly giuen vs to vnderstand that when they could not hinder this worke by big brags threatnings they offred them-selues to ioine with them in this building to take their part beare the charges fellowlike for why should he deny them these except they required it But Nehemiah a wise man would neither be afraid of them as open enemies nor receiue them into his fellowship as feined friends Wherein he teacheth al true Christians how to behaue them-selues in building of Gods house That is neyther to feare the one nor to receiue the other S. Paul saith be not yoked with infidels what hath rightousnes to doe with vnrighteousnes light with darknes or Christ with Belial Gods people are knit togither with two bonds the one is Christ their head who giueth life to al members of the bodie the other is brotherlie loue among them selues But neither of these can be found in Idolaters for they neither take Christ for their head and liue by him nor they loue not Christians as their breetheren but dissemble with God and man All Christians haue one God one father one baptisme one Religion one law to liue vnder and one heauenlie kingdome to looke for but Infidels and hipocrites haue manie Gods al Religions be alike vnto them they liue as they list and that is their law and will to goe to heauen after their owne deuise if they can get it Yet they haue a delite to thrust them-selues in among Gods people pretending a loue vnto them where in deede it is for no good will but to learne their secret counsels and purposes that by such meanes they maie betraie them when occasion serueth But wise builders will admit them into no fellowship nor friendship as Nehemiah here vtterlie refuseth them and will haue nothing to doe with them But this case is more plainlie propounded to Ezra and there I haue spoken more largelie of it and Ezra plainlie determineth the matter there who so list to reede and consider God be praised A. PRAIER WHereas of thy great power most gratious God thou hast not onelie made the hearts of all men but farther of thy plenteous mercie hast taken into thy custodie and defence the hearts of all those that thou hast chosen in Christ Iesu to serue thee graunt vs heauenly father we be seech thee such an earnest loue to the building of thy house and citie as thou gauest to thy faithful seruant Nehemiah that as he was sad gaue him-selfe to praier and fasting and could not be merie vntil he found grace in the Kings sight to repaire thy decaied house and wasted Citie Ierusalem so we by diligent praier calling on thy name and humblie submitting our selues to thy blessed will and pleasure maie not cease crying at thy throne of mercie vntil we by the meanes of our spookesman Christ Iesus thy sonne and our Lord mate finde such fauour at thy hands that by the assistance of thy holie spirit according to our calling we maie euerie one of vs build the heauenlie Ierusalem set vp the kingdome of thy crucifiep Christ and with one consent pull downe the tiranny of Antichrist to thy eternal glorie and comfort of our consciences And as thou then mouedst the hearts of heathen Kings not onlie by lawes commissions and commandements to giue licence to euery one that would repaire thy house but also with great gifts and liber all rewards to set it forwards so now most louing Lord moue the hearts we be seech thee of all Christian Princes humbly to throw their scepter at thy feete with all their powre lawes Commissions commandements that they maie by the authoritie committed vnto them procure the speedie repairing of thy heauenly kingdome with their liberalitie mainteine the builders of the same And alas O Lord we are so weake of our selues and impotent to doe these thinges without thee that considering our miserable case extreame neede driueth vs impudentlie to craue thy fatherlie goodnes not onely to graunt vs al these thy blessings but farther to confound the wicked deuises of al greedy raueners that seeke the spoile defacing of thy Church defend vs from thy foes our mortal enemies Sanballat and his partakers that we be not afraid of their proud braggs nor deceiued by their subtill practises Thou most mightie Lord maist not onelie giue vs all good things but also deliuer and defend vs from all ill for of our selues we can doe neither of them to our selues Raise vs vp such rulers ô god we most humblie be seech thee both in the church common wealth as may and will with the spirit of boldnesse incourag the dull spirites of the feareful and wauering people couragiouslie to goe forward in thy building as Nehemiah did that neyther mocking nor threatning of the Romish Sanballat his members nor the craftie practises of the flattering Ammonites preuaile against vs but with all might and maine we all may be found true workemen in thy house so farre forth as our vocation shall streatch to the confusion of thy enemies thy eternall praise our endlesse comfort in Christ Iesus thy sonne our Lord and gratious sauiour Amen CHAP. 3. BEcause this chapter standeth most in describing the building of the walles of Ierusalem by whom they were done and what parte euery one did repaire rehearsing the name both of the builders and of the portions of the walls that they tooke in hand to finish which thing seemeth straunge or rather vnprofitable to the people that vnderstand not the misteries of it nor the fashion and situation of the Citie I shall in few wordes passe ouer things not so necessarie for the edifiing of the vnlearned not only such things as may encrease the faith of the simple vnlearned for whose profit chiefelie this labour is taken and also in reforming their liues may moue and stirre them to a more carefull building of the spirituall Ierusalem which thing is chiefelie to be learned here and to the which euerie one is bound with all his powre to imploy him selfe and all that he hath The holie Ghost who is the author of the holie Scripture hath not put downe anie one word in writing whither in the new testament or in the old that is eyther superstitious or vnprofitable though it seeme so to many but it hath his misterie and signification for our learning and eyther for the plainnes of it it may be vnderstood of all men or els for the deepe misteries