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
made so long a goe to thy faithfull seruant Moses This profit we haue by rea ding thy scriptures left vnto vs by thy seruants the Prophets thatour faith is increased our hope faileth not but manfullie tarieth with patience for thy comming Faith douteth not hope is not wearie though our grudging nature cannot be contented Encrease our faith O gratious God our hope strength that we fall not frō the pardon our murmuring mistrusting of thee though our state be despised when we looke at our selues yet when we remember thy promise we cannot disp aire We follow our father Abraham who contrary to hope by reason hoped in thee that thouwouldest fulfil thy promise to him though reason could not see it And that thou maist the more willinglie doe it O Lord consider who we be We be thy seruants other Lords masters we seeke none we are thy people thouour God King can anie master forsake his seruant or anie king his subiect that humbly submitteth himselfe vnto him though we haue sinned deserued to be cast away frō thee yet art thou O Lord rich in mercy a king of great powre thy glorie shal shine in our deliuerance Is any fault so great that thou canst not forgiue it Is any man so hard harted but at length he wil be entreated shal any wickednes ouerflow thy goodnes so farre that thou wilt not be intreated So many yeares punishment would satisfie a stonie heart forgiue forget all that is past thinke on vs O Lord what metal we be made of deale not with vs in the ballance of Iustice but in mercie We are by nature earth dust and ashes and therfore heauie sluggish and forgetfull we are borne of sinfull parents euen from the beginning and therefore of our selues must needes follow their trade in ill doing we be no Angels therefore cannot serue thee as we should doe Take in good parte O Lord our simple good will that that wanteth in vs thy Messias thy sonne our Lord Christ hath fulsilled for vs made vs partakers of his righteousnes Loke at him O Lord and not at vs who redeemed vs with no gold nor siluer but by his owne pretious blood let that price satisfy thee deliuer vs. Igraunt O Lord thou deliuerest our fathers from their bondage slauerie in Egipt wherein we should haue continued if thy mightie hand great powre strength had not made vs free And not only then O Lord we tasted of thy goodnes but euer since when the Philistims Ammonites Moabites or other enemies round about vs oppressed vs thou heardst vs thou deliueredst vs shal we now be cleane forgotton Arise O Lord speedely and let thy people knowe that thou remembrest them and hast a care ouer them How shal thy goodnes be knowne if thou haue not a people to praise the I beseech thee Lord pardon my importunitie I cannot departe vntil I obteine my sute at thy hands though thou seeme to deale hardly with vs so many yeares yet I will saie with patient Iob although he kill me yet I will trust in him stil. I know thou louest vs what so-euer thou doest vnto vs and therefore I will trust in thee stil. Though thou hast seemed hitherto O Lord to loke strangely on vs yet now bowe downe thine eare and heare the praier of me thy poore seruante and the praiers of all the rest of my sorowful breethren thy seruants which would gladly so farre as the weaknes of mans nature will suffer vs feare thy name Thy holie spirit giueth vs a desire to serue thee but the rebellious flesh which we receiued of our first father Adam withstandeth al such motion's and draweth vs from thee Deale not with vs therefore O God in the rigour of thy Iustice but in the vnspeakable measure of thy mercies Rule thy seruante this daie and graunt me to finde grace fauour in the sight of this mighty king 〈◊〉 whose cupbearer I am It lieth most in him to help and to hinder vs to set vs at libertie or keepe vs prisoners stil to build our Citic or to let it lye waste I see O Lord the feircenesse of his nature and how litle he vnderstandeth thy goodnes towards him but yet I know O God that the harts of Princes euen Infidels are in thy hands to dispose as thou thinkest good Haue pitie therefore O God on thy people bend his minde to pitie them Other friends I doe not seeke for without thee all sute and labour is in vaine A PRAIER LOrd God which of thine owne meere good will inspiredst thy Prophets in olde tyme with the knowledg of thy secret misteries and of thy great loue towardes vs thy seruants hast caused them to be put in writing and hast preserued them from destruction by thy mortall enemies that we might learne in them thy mercies shewed to our fathers and promised to vs giue vs we beseech thee a willing minde with reucrence to heare read thy holie word declared in this booke and a diligent 〈◊〉 to followe the same Raise vp we praie thee in these our latter daies such faithful seruants about the Prince in the Courte as Nehemiah was that would pitie the miserable state of the poore people afflicted Church rather then seeke their owne ease wealth and profit Graunt vs we praie thee to weepe faste and praie with such loue to our breethren and sure faith in thee as Nehemiah had and not to cease vntill we haue obteined some grace in thy sight as he did Our need and miserie in these latter daies are as great as was in his time and yet we see it not Thou correctest vs and we feele it not thou teachest and we will not learne Thou hast brought home parte of the Iewes from their captiuitie and yet manie remained behinde so Lord thou hast in our daies opened the eies of some and deliuered vs from that Romish slauerie wherein we were so long drowned but alas O Lord many of our breethren lie blinde and will not see haue eares and will not heare Open their eies O God and fullie restore vs that we and they may ioyntlie feare thee as our Lord and reuerentlie loue thee as our deare Father to the confusion of Sathan and his partakers and the euerlasting glorie of thy blessed name and comforte of thy poore people through Christ thy Sonne our Lord and onely Sauiour Amen CHAP. 2. 1. It came to passe in the moneth of March in the 20. yeare of king Artaxerxes that wine was afore him and I toke vp the wine and I gaue it to the King and was not sad afore in his sight 2. And the king said to me why is thy countenance so sad and thou art not sicke It is nothing else then a heauie heart I was verie sore afrayde 3. And I said to the king O king God saue thy life for euer Why should not my countenance be sad when the
the matter euery man what he hath to doe Such as be builders may take example of those good builders therof whome we read that with one hand they builded and with the other they held their weapon that is the spirituall sword of Gods word to keepe of the enemie Such workmen the Lord send into his vineyard to be diligent labourers not loyterers nor braulers but builders labouring and working not with one hand but with both hands occupied And likewise vpon these labourers the Lord send good ouerseers such as this good Nehemiah who not regarding his owne priuate charges and expenses bestowed all his care in tendring and setting forward the erection of the Lords house to encourage the workemen to prouide for their necessities to defena them from enemies to keepe them in good order from strife and variance For as euery good building there best goeth forward when the workmen in one consent ioyne them-selues together So contrariwise nothing more hindreth the setting vp of any worke as when the workmen are deuided among them-selues Albeit during the time of 〈◊〉 we sinde no great sturs among the people or if there were any it was seene composed by the wise handling of that good gouernour as in the fift chapter may appeare wherefore for the better example to le taken of these distressed dales I thought it not amisse in this so daungerous building vp of Christs Church in the perillous latter times this treatise of Nehemiah compiled by the right reuerend and famous prelate M. Iames Pilkinton of blessed memory to be published and commended to Christian readers wherby all good labourers and ouerseers of Christ his Church may receiue some fruitfull aduertisement to consider in these soe great affayres of the Lord his busines what is to be done and looked vnto THE BOOKE OF NEHEMIAH Benignè fac DOMINE in bonavoluntate tua Sion vt aedificentur muri Ierusalem Non nobis DOMINE non nobis sed nomini tuo da gloriam Non moriar sed viuam narrabo opera DOMINI THE ARGVMENT VNPERfect and so much thereof as was found is here put downe ANd because both the bookes of EZRA and NEHEMIAH entreate only of such things as were done vnder the Kings of Persia which fewe other parts of the Scripture doe it is not amisse something to touch the maner of liuing behauiour both of the Kings people nature of the countrie that thereby things may better be vnderstood as STRABO in his booke LEOVICIVS in his Varia Historia others haue left them in writing SVSIA was that parte of the countrie which laie towards BABILON wherein was also the cheife citie SVSA which was like in building vnto BABILON These were a quiet people neuer rebellious therefore Kings loued it the better and CYRVS was the first that made his cheifest abode there Other houses the King had which were strong and costlie where there treasure was kept At SVSIS they lay in winter at ECBATAVA in sommer at PERSEPOLIS in haruest in the spring at BABILON PAGASABIA GABIS other houses were not neglected although destroyed with the kingdome shortlie after by Alexander Magnus The riches of the kings were greate For when all was brought to ECBATAVA men reporte that there were 180. Talents This country of SVSIA was so fruitful that their barly wheate would bring forth an hundreth folde or 200. as much as was sowne Their kings be of one kindred and whosoeuer obeieth not he hath his head arme cut of and cast awaie They marrie many wiues keepe many harlots The kings yearely giue rewardes to them that haue gotton most sonnes The children come not in their fathers sight before they be 4. yeares old Their mariages are made in March From. 5. yeares old vnto 14. they learne to shoote picke dartes ride chiefly to speake trueth Their Schoolemasters be men most sober applying all things to the profit of their schollers They call their schullers together afore daie by ringing of a bell as though they should go to warte or to hunt They make one of the kings sonnes their ruler or some great men ouer 50 in a bande and commaund them to follow their Captaine 30. or 40. furlongs when he runneth afore them They aske account of those things that they haue learned exercising their voice breath and sides to hear colde raine and passing of riuers They teach them to keepe their Armour cloathes drie and to feed liue hardlie like husbandmen eating wilde fruits as acornes and crabbes Their dailie meate after their exercise is verie hard bread Cardanum salte and flesh rosted Their drinke is water They hunt on horsebake with picking their dartes shooting their shaftes or casting with their sling In the forenoone they are exercised with planting of trees or digging vp the rootes or make harnesse or applie them-selues to working ofline or making of nets The kings giue rewards to those that get the best game at running and other games which they vse euerie 5. yeare They beare office plaie the souldiers on foote and horsse from 20. years olde vnto 50. They be armed with a shield made like a diamond Besides their quiuer they haue their crooked falchion and daggers vpon their head a steeple-cappe vpon their breast a coate of plate Their Princes haue their breeches triple folde and a coate with wide sleeues lined with white and syde to the knee and the outside coloured Their apparel in some is purple or els of diuers coloures in winter of diuers coloures Their cappes like vnto the Miters of their southsaiers their shooes high dubble The common sorte weare a lined coate to the mid-leg about their head a role of sindal Euery man vseth his bowe sling The Persians fare daintilie hauing manie and diuers kindes of meate and their tables shine with their plate of gold siluer They debate their weightie matters at the wine if they meete their fellowes or acquaintance by the waie they kisse them if they be poorer they make curtesie Their southsaiers they leue vnburied to the birds The greatest riches that the kings had were in buildings and they coyned no more monie then serued the present neede The people were temperate in their liuing but their kings passed in excesse The kings attire of his head was of myrrhe and other sweete gommes They kept commonlie 300. women which slept in the daie sang daunced all the night If the king would goe to any of them the floore was couered with fine arris He rode seldome but in his chariot If he suffered any man to come to his speache he sate in a throne of gold standing on foure pillers with precious stones At the head of his bed were 5000. Talents of gold which where called the kings pillowe at his feete were 3000. Talents of siluer which was called his footestoole ouer his bed was a golden vine withgolden branches and grapes drawne with pretious stones Thus farre the
Sacraments sacrifices which thou appointedst vs to keepe in thy Religion and in them to worship the we haue not duelie regarded and kept but cast them awaie and followed the fashions of the heathen people about vs and such as we deuised our selues Our Priestes and Prophets haue taught vs lies and deuises of their owne heades yet haue we beene more readie to heare beleeue and follow them then thy holie will and word declared vnto vs in thy Booke oflife The Ciuill lawes by which thou appointedst thy common wealth to be ruled we haue broken disobeied liuing at our owne luste pleasure Our Iudges Rulers and lawyers haue sought their owne gaine more then Iustice to their people oppressing them wrongfullie There is no goodnesse in no sorte of vs Prince Priest People Iudge Ruler and all sortes from the highest to the lowest we haue all run astraie we denie it not but with many tears greiuous heart we fal before thy throne of mercie earnestlie crauing faithfully beleeuing to find mercie grace and pardon at thy hands With these and such like words he powred out his greife before the Lord. For no doubt he spake much more then is here written but these maie suffice to teach vs the like 8. Remember I besecch thee the word that thou commaundedst Moses thy seruant saying Ye will offend I will scatter you among the heathen 9. And if ye turne vnto mee keepe my commaundements doe them if ye were cast to the vttermost partes of heauen from thence I will gather you and will bring you to the place which I haue chosen to set my name there 10. They are thy seruants and thy people whom thou hast redeemed in thy great powre and with thy mightie hand 11. I beseech thee my Lord I praie thee let thy eare be bent to the praier of thy seruants which desire to feare thy name And giue good successe I praie thee to thy seruant this daie and graunt him mercie in the sight of this man And I was the Kings cupbearer Giue me leaue Lord I beseech thee to speake vnto thee and put thee in remembrance of those things which thou seemest to vs to haue quite forgotten Thou forewarnedst vs by thy faithful seruant Moses that Ifwe offended thee thou wouldst driue vs out of that pleasant countrie which thou gauest vs and scatter vs among the heathen people in all countries yet ifwe would turne vnto thee again and keepe thy commaundements there was no parte vnder heauen so farre of nor none so mightie or cruel against vs but thou wouldst bring vs again and settle vs in that place which thou hadst chosen and appointed vs to call on thy name there The first parte O God we finde too true we haue sinned and thou hast punished vs we haue broken thy lawes and thou hast scattred vs into all countries And if we liued among a people that knew thee or loued thee our banishment and losse of our countrie would be lesse grieuous vnto vs. But alas good God we liue amongst them that hate thee and laugh at vs they worship Gods of their owne making and thinke them to be of greatermight then thou the almightie and euerliuing God art This griefe we can-not digest this is so tedious vnto vs that we cannot be merry vntil thou restore vs. After our long captiuitie by Nebuchad-nezzar in Babilon thou seemedst to remember vs some thing moouedst the good king Cirus to giue licence to as many as would to goe home and build thy temple againe and this was some good token of thy loue and fauour toward vs but yet alas O Lord there be as many yeares or moe past since Cirus began this our deliuerance and y et we liue among the vnbeleeuing Persians a people as cruell and wicked as the Babilonians and the Caldeans were thou chaungest our captiuitie from one Kingdome to another and from countrie to countrie yet we neuer a whit the better We are not brought to thy promised place and holie land our Citie is burned vp and lieth vnhabited the walles are pulled downe and the gates lie open that our enemies may rush in on euerie side spoyle and murther vs at their pleasure By thy good seruant King Darius thou didst build vs a Temple to call vppon thy name in it that was some good hope that thou wouldst fullie deliuer vs from our enemies and mercifullie restore vs to our vndeserued countrie Thou seemest O Lord to haue kept parte of thy promise but yet the greatest parte is behinde Remember O God I beseech thee thy promise and bring vs home againe finish the thing that thou hast so prosperouslie begunne Thy enemies will thinke that eyther thou canst not or wilt not performe thy promise Arise O Lord deliuer vs fully that the world may know that thou art a true god in keeping thy promise Let thy enemies see that there is no people so strong to holde vs nor countrie so far of but thou both canst wilt destroy them that rebel against thee fully deliuer vs and bring vs home againe Pardon my rude boldnes gratious God which so saucily speake vnto thee the griefe of my heart is so great it brusteth out I cannot hold in but talke vnto thee as one doeth to another The faithfull hope that I haue in thee that thou wilt perfourme thy promise fullie maketh me thus boldely to speake yet the greatnes of our miserie and the weaknes of our faith maketh manie to thinke that thou hast forgotten vs. Beare with our weaknes and pardon our impatience The sick man that lieth in great paines looketh for the phisitians comming thinketh he cōmeth but slo wlie when he maketh all the haste he can and when he is come except he giue him some ease quicklie he thinketh that eyther he cannot or will not help him But the wisedome of the phisitian is such that if he should purge or let him blood presentlie it were great daunger or if he should satisfie his phantasie letting him eate and drinke what he list it would increase his paines and therefore he tarieth vntil he see better occasiō giuen so we O Lord lie in great paines and thinke thou tariest long we would gladlie haue our desires fulfilled but thy wisedome seeth the time is not yet come Giue vs patience O God to tary thy leysure or rather a speedifull deliueraunce Our weaknes is such that we cannot but murmure and grudge at our delayes and thinke thou hast forgotten vs. Beare with our foolishnes O Lord which cannot vnderstand the secret wisdome ofthy doings we iudge the according to our owne wits as we thinke good and submit not ourselues to thy wisdome which knowest what time is best and meetest for vs to taste of thy vndeserued goodnes We thinke thou hast forgotten vs is thou speedely satisfie not our desires Arise gratious God and deliuer vs that the world may see that thou remembrest thy promise
them that were freelie giuen vnto the Lord and all this people from that time forth as long as the common wealth stood serued the lord as faithfullie as any Iewes euē in their captiuitie neuer grudging that they were not called to no higher estate nor disdayned not at their drudging neuer 〈◊〉 awaie in anie troublesome time as they might casely haue don nor claymed any liberty nor wrought any displeasure to the 〈◊〉 where they might haue oft betrayed them and now most earnestlie fall to building and serue the Lord. A strange example that such a people continued faithfull in the house of God so many yeares and stood so stoutly in all stormes but when God calleth he blesseth and nothing is painful so they may serue the Lord as Dauid saith I had rather 〈◊〉 a doore 〈◊〉 〈◊〉 the house of God then to dwel in the Pallaces of sinners Saul would haue destroyed this people but god saued them and plagued him If we looke vnto our selues without 〈◊〉 we shall castly perceiue how vnlike we be vnto them how colde in seruing the Lord how soone wearie of our estate how desirous to climbe higher how chaungeable in 〈◊〉 〈◊〉 how 〈◊〉 to professe our Religion how flattering to men and how caried away with euery blast of newe doctrine God graunt vs to 〈◊〉 to be ashamed of it and to amend it Our owne daies haue giuen vs to many examples of such wauering worldlings And I feare our sinnes will shortly plucke the saine plagues on our heads againe so litle tokens of repentanee appeare amongst vs. We be the right Nethanims made free from sinne and seruants to the Lord. God graunt we be not found worsse being called Christians and liuing in tho time of grace vnder the bright light of Christ Iesus declared vnto vs in his gospel and by whom we be saued made free then these heathen people the 〈◊〉 were liuing in bondage vndershadowes of Moses law 〈◊〉 the fixt fanire of Salech wanteth not his praise here who being a yonger brother falleth to 〈◊〉 and no mention made of the elder There must be no curtesie making who shall begin God hath oft called the yonger to serue him before the elder as Iacob Dauid c. Thus the holy ghost hath Registred vnto vs the names and diligence of the builders of this earthlie Citie Ierusalem by the penne of his faithfull seruant Nehemiah for our comfort and to teach vs that much more he hath registred the names of the builders of the spirituall Ierusalem in the booke of life where no deuil can scrape them out but shalbe the deare Children of the Lord God defended by him from all ill Let vs therefore cast away this slothfull sluggishnes wherein we haue lyen so long rise vp quickly worke lustely spit on our hands and take good holde that we fall not backe againe from our Lord God It is more honor to be a workeman in this house then to liue the easiest life that the world can giue A PRAIER AS thou didst choose vnto thy selfe here in earth O mightie Lord a certeyne place and Citie Ierusalem whether thy people should resort to worship thee to offer their Sacrifices make their supplications vnto the as long as they did it faithfully thou didst blesse and prosper their doings when they offended and fel away from thee thou laidst thy heauie hand and sharpe scourge vppon them so graunt vnto vs O gracious God whome thou hast made free by thy deare sonne Christ Iesus and not bound vs to any one place but hast left vs free in libertie of conscience to assemble our selues call vppon thee in euery place corner of the earth to preach thy word learne our duetie and set forth thy maiestie to receiue thy sacraments offer our selues our soules bodies a sweet sacrifice to thee graunt vs we besech thee O mercifull father thy louing countenance to continue thy blessings amongst vs and deale not with vs in thine anger as we iustly haue deserued to be cast away from thee but as thou in thine anger greeuously punishedst thy people the Iewes burnedst their Citie destroiedst their Temple Spoiledst the countrie leddest a great number into Captiuity killedst moe and broughtst them all into bondage and slauery vnder heathen Princes So louing Lord we confesse our horrible sinnes haue deserued no lesse in iustice at thy hands but thy mercie O God triumpheth against iustice for as after a few yeares correction thou mouedst diuers heathen Princes to send home thy people with great gifts to repaire the broken walls build the Temple inhabit the Countrie and restore thy Religion and stirredst vp also thy people Preists Princes Nobles worshipfull Ruelers and Priuate men Artificers Women and of all sorts some earnestly to worke at the building of thy citie So heauenly King let vs not be cast away in thy heauie displeasure and be the first that cannot finde fauour in thy sight but turne the heartes of Christian Princes to giue sree course and libertie to thy word of saluation and raise vp faithfull workmen of all sortes and degrees to build thy spirituall Ierusalem thrust forth true labourers into thy haruest roote out all slothfull slugishnes from amongst vs that we be not vnprofitable members of the Church and commonwealth and let all magistrates know that by thee they rule that thou settest them in authoritie and mainteinest them that feare thee and make them not onely to offer vnto thee their bounden duety and seruice in building and working them-selues to the good example of others but also in encouraging and defending the faithfull labourers in thy vineyeard and compelling the froward diligently to set forward thy building graunt vs strong walls and bulwarkes to kepe out Turke Pope Tyrantes Atheists Anabaptists and libertines with al other hinderers of thy building that thy simple people may liue quietly serue thee without Inuasions or persecution as of thy great mercie thou hast left to vs in writing the names of al such as were the chiefest doers in this worke for our comfort example to follow so we beseech thee louing Lord to stirre vp those whose names thou haste written in the booke of life that manfully they may stand in the defence of thy trueth to the confusiō of thy foes thy immortall praise for thy Christs sake Amen CHAP. 4. 1. It came to passe when Sanballat heard that we builded the wall he was verie angrie in him-selfe and disdeined greatly and mocked the Iewes 2. And he spake afore his breethren and the Souldyers of Samaria and saied what doe these Impotent Iewes will they make them-selues strong Shall they offer Sacrifice Shall they finish it in a day Shall they reare vp the stones out of the dust where they were brent 3. And Tobias the Ammonite was beside him saied yea that which they doe build if a fox come vp he shall breake downe their wall of stone THe last Chapter declared vnto vs
few words Standstil saith Moses behold and marke the end when ye are not able the Lord him selfe will sight for you these cruell enemies whom ye see this day ye shall neuer see any more And so it came to passe for by Gods mighty hand the Israelites passed through the Sea safe and Pharao with his people were drowned The scripture teacheth that the fearfull vnfaithfull murtherers adulterers inchaunters Idolaters and liers shal haue their parts in the burning lake of fire and brimstone If ye will not sticke vnto this God and feare him as children ought to loue and reuerence their father yet feare him as seruants doe their masters and as ill men doe which are afraid of punishment and forbeare ill doing for feare rather then for loue The greeuous punishment which is threatned to fearefull men is the second and euerlasting death bothe ofbodie and soule which whosoeuer hath any true feare of God in him will tremble quake when he thinketh on it be not therefore afraid of them but plucke vp your stomaches and boldlie stand in the defence of that Citie which the Lord God hath giuen you to serue him in To fight for sonnes daughters wiues and houses I thinke it were an easie matter to perswade anie man for they be our flesh and bones and we be readie ynough to such matters and surelie not without a cause for both the law of god the law ofnature bindeth vs to defend them in their wel doings Moses in his law saieth that if thou traueyling by the way doe sinde thine enemies asse fallen in the mire vnder his load thou shalt not passe by but help him vp surelie the meaning of this law was not for the asse but as Saint Paul alledging the like law thou shalt not mussle the mouth of the oxe that treadeth out the corne sayed Had God care for the Oxe Nay verely but for you it is writen that ye should feede your painful teachers which labour for you as the Oxe So I say this law was not made for the Asse his sake but euen for thy enemie who is ouerloden as the Asse was and speciallie those to whom thou art bound by nature for else thou art worsse then an infidel But in this matter men are sone resolued what to doe there is a harder matter in mens minds that is whether we should fight for Religion as these men did or no. We see great troubles in manie countries against their Princes in our days for religion and many doubt what they may do herein Let the case stand as these mens did it is sone answered These Samaritans Sanballat and his fellowes were no Princes but subiect to Artaxerxes as the Iewes were nor had anie authoritie ouer them they were Gods enemies and did the Iewes wrong that would not suffer them to goe forward with that building which the King had giuen them licence and commission to do Therefore they might iustlie defend them selues against such theeues Further here is to be noted also that they defend thē selues onelie doe not inuade the other offering anie violence to them but would quietlie enioy their owne if they might And this is a greate difference in the warrs whether a man stand to defense of him selfe his people in any cause or doe inuade others and offer them wrong Defending a mans selfe is alowed by all lawes in manie causes and yet in religion by flying and not by drawing the sword against his Prince but to rebell and draw the sword against thy lawfull Prince for religion I haue not yet learned nor cannot alow off it nor I cannot see how so manie martirs in all ages would haue submitted them selues to death willinglie if they might haue fought for it Peter drew his sword to cut of Malchus eare and would haue fought for his master but Christ Iesus bad him put vp his Sword for if the matter stoode by fighting he could aske his heauenlie father and he would giue many thousands of Angels to fight for him The Prophet biddeth the Israelites in their captiuitie in Babilon pray for the life of Nebucadnezar Balthasar his sonne seeke for the peace of the Citie in which they were prisoners and not trouble them S. Paul biddeth pray for all them that were in authoritie and then was Nero Emperour a beast in condition rather then a man yet he must be prayed for Dauid would neuer hurt King Saul though he might and had him in his daunger sundrie times might haue killed him if he would Therefore as Christ ouercame his enemies by suffring so they that be Christes shall get the victorie by patientnes bearing the crosse not by rebelling drawing the sword As Nehemiah therefore here encourageth the Nobles Rulers and people manfullie to stand in defence of their countrie Citie wiues children breethren and howses against their enemies so in the spirituall kingdome of Christ must the Preachers Pastors encourage all sorts from the highest to the lowest manfully to stand to that wholsome doctrine of saluation which they haue bene taught out of Gods holie booke and not be afraid nor chaunge with euerie blast of winde and turne with the world as all sorts in this land haue done to the offence of Gods maiestie and their great reproch and specially ofthose that were the heades and should haue bene staies to others Religion is not a thing at the pleasure of Princes to chaunge as they list though the outward circumstances in it may be chaunged by them but it is the vnchaungeable will and determinate pleasure of the almightie Lord of heauen and earth decreed by high Court of parlament in heauen afore the world was made and declared vnto man by his Prophets and Apostles in such times as his infinite wisdome thought meete and cannot be altered by anie man nor authoritie in anie age I am God and am not chaunged saith the Lord my thoughts and my waies are not like your thoughts and waies which are euer changeable and vncertaine but I am euer one and chaunge not Stick therfore fast vnto that Lord which shrinketh not a waie from his people but manfully deliuereth them by suffering we shall haue the victory as our Captaine Christ Iesus had for if we suffer with him Saint Paul saith we shall reigne with him In bearing his crosse and sufferance then standeth our conquest not in Rebelling in dying to him and not liuing to our selues Marke now the mightie hand of God fighting for his people and the cowardly harts ofthese boasting braggers how sone they come to nought they but hard tell that the Iewes vnderstoode their conspiracie how they thought to haue come sodenlie murthered them that they were readie in armoure to withstand and defend them-selues against them their harts faile them they runne away lay downe their weapons and the Lord defeated their whole purpose and deuises Thus lightheads they had that when they heard tell