man would studie for an exan ple of this I cannot tell where he might find a fitter These poore men of Thecoa worke willingly diligentlie but the Richer sorte were to stif-necked would not stoope nor obey the superiours of the worke for so the Hebrew word signifieth him that is appointed a ruler Master as wel as it doeth signifie the Lord God and diuers of the best learned doe so turne it into latin Euorie companie of workemen had their ouerseers appointed to direct keepe them in order that euery one should not doe what he list worke when and where he list nor loyter and be idle other companies did obey their Masters of the worke but these richmen were to proud This kinde of speach they put not their neck to the worke is taken of oxen which being made for the yoke to draw should teach al labourers in gods building as wel lay men as kircke men to be painfull as the Oxe not to stately to stoope vnder the yoke The scripture sundrie times commendeth this painful laboring by the example of the plough the Oxe As he that putteth his hand to the plowgh looketh c. thou shalt not mussle the mouth of the Oxe c for no kinde of people are exempt neither poore nor rich learned nor vnlearned man nor woman but they must bend bowe their neckes vnder the yoke be not ashamed nor to stately to worke at the building of Gods Citie The proud Pharisaicall Popish fryers Monks which haue so many priuileges from their father the Pope may not say Domine nos sumus exempti we may not worke the solemne Prelate the fine fingred dames nor the Surlie Lords of the land the daintle trim Courtier nor the loftic Lawier are exempt but euerie one must bowe his neck in his vocation painfully to worke at Gods building as in this Chap. ye shall haue examples of all these sorts that painfully wrought at this building But I feare me that if after the order of this dicipline which is so greedely sought many doe like of it because it is so gentle the Rich would not care for it but liue as they list If their consistorie of Seniors were sett in theyr seats with their Pastor in euerie Church with their full authoritie in all causes ecclesiast they should finde many proud Pecocks that would not bend their necks vnder the yoke of such simple sily woodcocks as euery parish presently is able to giue For as yet in few places shal able men be found that dare wil wrastle with the rich in correction A proud Thacker of Thecoa would laugh them to scorne and contemne their dispiling discipline For they that wil contemne correction the lawes and officers standing as they be it were also necessarie to haue the Princes powre dores of yron Bolts of brasse and locks of steele to bind thē fast Ad alligandos reges eorum in 〈◊〉 nobiles eoruminmanicis 〈◊〉 then with such kinde of dealing to be mocked They would stoutly saie Disrumpamus vincula eorum 〈◊〉 〈◊〉 Iugū ipsorum We reede of Ambrose that excommunicated the Emperour Theodosius and how humblie he obeyed it but whether was more to be praysed he that durst doe it or the other that would obey it I cannot tell and I know not where in a good cause the like hath bene done since though the proud Pope for his wicked authoritie hath attempted and atchieued the like sundrie times against Emperours In deed excommunication rightly executed is a fearful bond to all good consciences for it locketh vp heauen gates throweth into the pit of Hell yet worldlie men that feare not God nor loue his people are more afraid of prison yron chaines and fettershere then of gods eternal wrath there Such therfore must haue a sharper consistorie then our Seniours be God for his mercies sake graunt vs a worthie discipline for such stif-necked Thekoits For the simple ones wil be more easilie ruled with a gentle discipline Such as haue the wealth and authoritie of the countrie giuen them ofGod to benefit and defend the countrie withal are not worthy to liue in the countrie if they withdraw their helping hand from their countrie as these Thekoits did now The Porters of euery Citie great mens houses are commonlie tall big bold men to keepe out vnruly people and reason is that it should be so for els al men would be bold to trouble the gates So must the ministers and rulers of Gods house whome the holy ghost calleth his Porters be more stout men strong then euerie realme is able to setvp in any parish Surely the hauing of these seniors might doe much good in many matters but in my opinion after another sort then as yet is put downe which I refer to the determination of the wisest how many Papists at this day do contemne the Church al the discipline in it because it is sosoft and if the feare of the magistrates sword did not more bridle thē then any honest feare they would daiely increase in boldnes contempt of al orders Ifye did but Excōmunicate thē they would hartely thank you laugh you to scorne for they willinglie excommunicate them-selues and will come at no congregation and vnder pretence of your excommunication they had iust pretence of absenting them-selues and neuer would seeke reconciliation God graunt all such obstinate contemners of his Church his word their iust deserued discipline This ouermuch softnes that is vsed an opinion of some that be zealous in religion whereby they thinke they may not punish an ill man for his conscience religion doth much harme imboldneth thē in their il doings surely in my opinion they that haue autority wil not correct such wilful dealings be partakers and mainteyners of others ill doing and fill both the Church and common-wealth with disobedient persons 6. The olde gate builded Ioiada c. they recoueredit and set on the dores Lockes and Barres BEcause this setting on oflockes dores Bars is sundrie times rehearsed here it shall suffise once to declare it and not to fill vp bookes with much writing trouble others with often reading of it Dores serue to let men in out to shut them in or keepe them out Locks serue against treasons or conspiraces within and Barres serue against open enemies and violence without So must Gods Church be fensed and strengthned with sundrie doctrine and discipline to instruct the ignorant comfort the weake raise vp them that be fallen encourage the forgetfull bridle the vnrulie and confute al errors This promise God made to his Church that hell gates should not preuaile against it It hath bene oft sore assaulted and yet neuer conquered and neuer worsse delt with then by her owne children and feyned friends rather then by open enemies as this day wel prooueth no force it hath a watch-man that
one country and professed one God What occasion these men had to come to the courte it appeereth not therefore not necessary to be searched but belike some greate sute for their coūtrie because they tooke so long a iourny in the winter and so vnseasonable a time of the yeare which men commonlie vse not to doe for smale causes And by this we maie learne a good lesson that no time is so troublesome no iournie so long but good men will not refuse it to serue God their countrie And where Nehemiah walking abroade about the 〈◊〉 beginneth to examin thē of the estate of the Iewes how they did and of the Citie of Ierusalem in what case it was it declareth the great loue that he had to his people countrie and religion O worthie example for all courtiers to follow sometimes to walke abroad to see what suters there be learne the state of the countrie from whence they came help to further their good causes The contrarie is to commonlie vsed they locke them-selues vp will not be spoken with their doores must be opened with siluer keyes many meanes and freendes must be made and a long time of attendance afore ye be heard except some seruant about them haue some gentle remembrance to help you to their speach And this is more cōmon in the meaner sorte then the higher yet I saie not that all walkers abroad and talking with suters be euer good men For Absalon walked afore the courte gate tooke them by the hand and imbraced them asked what sutes they had pitied their causes but for an ill purpose to bring the King his father in hatred with the people saying there was none about him that would heare and help them and to bring him-selfe in fauor with the people saying if he were King he would do them iustice heare their causes and they shold not waite so long but be quicklie dispatched God diliuer vs from such courtiers for by this meanes he robbed the harts of the people from their natural leige Prince and by flatterie wanne the people so to him-selfe that they rebelled against their King and set vp Absalon We need not at these daies to complaine of all courtiers that they be so hard to speake to and thatmanie times the master is not at leysure vntil the seruant be pleased with something though the master bid the contrary For there be too many that when suters do come they will learne too diligentlie what sute they haue out of what countrie they come then if they will faithfullie declare vnto them what office is there voide in the countrie or what good farmeholde is to be had there at the Princes hand or rather at anie Church they promise they will help to further his sute diligently but when they haue learned all that they can then they know him not when they meete him againe the next daie or els giue him faire wordes with strange lookes and manie delayes By these meanes and such like they are so cunning in all corners of the realm that they can perfectlie tell what the Prince or anie man in the countrie hath and if it be not presentlie voide they are content with a reuersion though it be manie yeares to come yea and often sue for the same thing that the poore man came for saying another would haue had it if he had not staied it and so vnder a cloake of freindship make him paic more then he needed We seeke what should be the cause of such needelesse dearthes as the realme is full of surely though manie be giuen yet I thinke none greater then this For when these leases be graunted the landlord hath but his olde rent and the tennante no more but his olde fermeholde but the leasemonger that is crept in betwixt the landlord and the tennant goeth awaie with the sweet from them both For first he racks the rent and sacks the tennante so that he is not so able to sell his things so reasonablie as els he might nor serue the Prince nor his landlord as he should nor the landlord paying so deere for all thinges is able to liue as his Elders did before This vndermining micher liueth better then they both taketh no paines at all for it that they both shoulde liue on and the one releeue the other Haman walked afore the courte gates to see who would reuerence him as he passed by and who would not poore Mardocheus because he would not was brought in great daunger of his life and al the Iewes with him but God that ouerthroweth such courtiers diliuer vs from the like and raise vs vp some godlic Nehemiah to fauour the common-wealth religion as he did The miscrable end of Absalon Haman and such as we haue seene in our dayes maketh wise men to take heede how they liue and behaue them selues in the courte for none is so high but by like offending of God they maie haue as great a fall As this toucheth not the honest sorte of courtiers so the good ones will not be offended and those that be guiltie God graunte them to amend it 3. And they said After that Nehemiah had of good will towards his people countrie so diligenlie inquired how they did and in what case they were Chanani and the other Iewes that came with him declard in what miserable case the people were in hatred despised of all people about them that Ierusalē their citie where God was cheifly worshiped lay waste burned vnbuilt Thus God bringeth goodmen togither one to comfort another things are not ruled by chance for both Nehemiah these Iewes lamented the miserable state of their people and countrie and by their talke God prouided a remedy Nehemiah was in good state to liue in great fauour whith the King and needed not to trouble him selfe with the cares of his countrie if God had not otherwise mooued his mind to pitie with talking with his countrie men This good then courtiers lawiers and great men may haue by talking with poore suters that if there be anie sparke of grace in them they wilbe mooued with the lamentable complainte of poore suters Surely thou that art in authoritie or hast learning oughtest to thinke that the poore suter commeth not to the by chaunce but the same God that gaue thee thy authorite and learning hath sent this poore man to thee to be releiued by thee Looke therfore vpon him heare him as Salomon teacheth saying the good man heaereth the cause of the poore Hide not thy selfe from him consider his complainte pitie and help him and not so much for monie as for charities sake for so did good Nehemiah What can be a greater greife to an honest hart then to haue all things that he doeth or saith be they neuer so good to be taken in ill parte to be hated ill spoken ofby all his neighbours to be slaundered and beelied
great tokens of Gods prouidence and good wil toward Nehemiah none is greater then that he being a prisoner a straunger borne and one not of their religion seruing Idols but worshiping the true lyuing God should be called to such a place of credit and worshipp to be the kings cupbearer and taster None vseth to put anie to such offices of trust but such as be thought to be of great honestie truth and fidelitie No doubt many of the Persians desyred that office and disdained that Nehemiah a straunger should enioy an office of that credit authoritie where he might haue free accesse to the king and take occasion to moue his sute for himselfe or his friende Yet this is Gods accustomed goodnes that when his people be in trouble he always prouideth some to be about the prince which both may and will help to defend them In this long captiuitie vnder king Darius was Daniel his fellowes in great authoritie with the king vnder king Assuerus were Ester Mardocheus vnder king Cyrus were Ezra Zorobabel others vnder Artaxerxes was Nehemiah in great fauour wich al being Iewes borne did wonderfully relieue cōfort the oppressed people in this great extremitie vnder heathen kings A strange worke of God to cause heathen Princes to fauour and defend the religion that they knew not and to defend that people which their subiects hated But such a louing lord is our God to vs that though he punish his owne people sharplie for a tyme yet he casteth them not away for euer and if he lay on heauy loade yet he giueth them strength to beare it Here may be mooued a harde question on these mens doings whither it be lawfull now for a Christian man to serue a heathen Prince or no as they did then let the case stande as it doeth here and it is easy to answere These men all were prisoners taken out of their owne countrie by violence liued vnder heathen kings therfore ought faithfullie to serue and quietly to obey them So liued Ioseph in Egipt vnder Pharaoh so Daniell Mardocheus Ezra Nehemiah and others So did Ieremie and Baruch the Prophets teach them to liue saing vnto all the Iewes then being Captiues vnder infidels Pray for the life of Nebuchad-nezzar Baltasar his sonne seeke the peace of that countrie whitherye be caried away prisoners and be not troublers of the common-wealth So Saint Peter taught the christians in the beginning of their receyuing of the gospel that seruants should not forsake their masters though they did not yet beleeue but serue them faithfullie obey them reuerentlie yea though they were hard froward to them So Saint Paul and Peter both biddeth the faithfull wife not to leaue her vnfaithfull husband but behaue ' her selfe more honestly that by her wel doing the husband may be wonne to the lord Gods holy name not ill spoken of through them What good could a rude vnfaithfull people thinke of that God or religion that would teach the seruante or wife to runne away from their masters or husband The scripture teacheth no such thing but all faithfulnes duetie and obedience toward all men so far as we offend not God But in these dayes if anie should leaue the companie of Christian people willinglie and goe serue an infidel king for vantage sake that were il done differeth farre from the case of these good people and maie not be done except it were to goe and preach Good men afore rehearsed dissembled not their God nor their Religion but among the infidels boldelie confessed it as all Christians ought to doe in al places and afore all men though they be cruell against them 2. And the king said The good will of the king toward Nehemiah appeereth in that he marketh the countenance of his seruant so diligentlie which Kings vse not commonlie to doe but to such as they loue dearlie and asketh the cause of his sadnes Some would rather haue chidd him and bid him goe out of the Kings presence For Princes maie not haue any occasion of heauines shewed before them but all deuises that can be to make them mery yet God would by this means moue the Kings heart to pitie his man and by graunting his sute comforte his heauy heart The King belike was a wise man for by a heauie countenaunce he could perceiue the heauines of his heart A good kinde of reasoning and seldome vntrue The heart is the beginning and well-spring of all affections and motions of the bodie and by outward signes sheweth what it thinketh inwardlie Momus which is one that findeth fault with al things when he was willed to tell what fault he could finde in the fashion and shape of man sayeth man was not rightlie made for that his harte was locked vpp secretlie in his breaste that his thoughtes could not be espied he should haue had some glasses set there that his thoughtes might be seene But he that will diligentlie marke the countenance behauiour of a man shal easelie perceiue what the heart thinketh Hypocrites may dissemble and cloake them for a time but time wil soone discrie them to a wise man Salomon sayeth A merrie heart maketh a chearefull count enance by the sorrow of the heart the minde is heauie Ecclesiasticus saith a wise man is knowne by his countenance the next verse is A mans garment laughter going declare what a man is Gregorie Nazianzen when he saw Iulianus apostata the Emperor first by his countenance foolish moouing of his bodie coniectured truly of his wickednes falling frō God which followed afterward cried out O Lord God how great a mischiefe is nourished in the empire of Rome Other affections likewise when they grow much as this sorow of Nehemtah did worke greatlie Whē Ophni Phinees were slaine and the Arke of God taken El their father hearing the newes for sorow fell of his chaire died Phinees wife being neare the time of her childe-birth hearing the death of her husband fell on trauell died for sorow Whē the blessedvirgin Marie came to salute Elizabeth the child sprang in her wombe for ioy So much a merrie heart can doe I cannot tell whither the wisdome of Nehemiah in bridling his affection that in so great a sorow he cried not out like a woman or the good disposition of the King that so pitied the sorowful heart of his man is worthy more praise but suerly both are to be followed of al Christians Affections must be holdē vnder that they grow not to much heauie heartes would be comforted for as the King seeing the sad countenance of his man diligently searched out the cause of his sorow so Christians when one seeth an other in heauines should brotherly cōforte him weepe with them that weepe as though we were partakers of the same sorow according to the rule of S. Paul If one member of the body be
it neuer so small be in paine the rest of his body is greeued also euery member seeketh to ease it as they may so they be naturallie linked together So should all Christians being members of Christs mistical body one beare the griefe of another help to releeue him when Nehemiah had bene thus long sad weeping fasting praying he was now cast into a verie greate feare by reason of the kings earnest re quiring the cause of his sadnesse Thus one sorow followeth a nother and a Christian mans faith and patience is continually e xercised when one griefe is ended it hath another streight-wayes following The king said this sorow must needs come from a heauy heart seing thy body is not sick This toucheth a man neere when he must needes open the secrets of his heart to a king whom he cannot tell how he wil take it or what opinion he hath of him Many thoughts and suspitions rise in good mens hearts as wel as ill mens and cast them into great feare for euery man is subiect to affection of his owne nature Nehemiah might feare lest the king had heard some accusation against him or had taken some displeasure with him or would not graunt his request or some other would hinder his sute or might lose his office c. and therefore no marueil if he were sore afraid but a strong faith will boldly passe through all such cares and trusting in God will continue his good purpose The troubles of the righteous be many saith Dauid but the Lord will deliuer him out of them all 3. And I said After that he had something ouercome his feare and recouered his spirits he declareth vnto the king the cause of his sadnes The Maiestie of a king wil make anie good nature afraid to speake vnreuerentlie though they be daylie in company with him and fauour as Nehemiah was And though the curtesie of a Princebe such that he will abase and humble him selfe familiarly to vse his subiect yet the subiect should not ouer boldely nor saucely behaue him selfe toward his Prince Diogenes said Aman should vse his Prince or peere as he would doe the fire The fire if he stand to neere it will burne him and if he be to far of he will be a colde so to be ouer-bold without blushing or reuerence bringeth in contempt of both syds For the King will thinke him tosaucie the subiect will forget his duety And to be ouerstrange and afraid will cause the King to thinke him to be of an ill nature and not bearing a good heart towards him Therefore Nehemtah not ouer-bold with his Prince with most humble obeysaunce wisheth the king good life as the common phrase of the scripture vseth to speake plainly telleth the true cause of his sorow and sad countenance Here we may learne the duetie of Christians that liue vnder heathen Princes That is they may not onely serue them but ought humbly to obey reuerence them For surely this kinde of salutation in Nehemiah to pray for the kings life was not holy-water of the court from the teeth outward Saluta libenter but from an vnfeyned heart desiring it S. Paul who liued vnder Th'emperour Nero as wicked a man as euer the earth bare biddeth to pray for all kings them that be in authoritie which then were all infidels that vnder them we may liue a quiet life with godlines honestie And if thou thinkest such ill men ar not to be praied for yet for the quietnes of gods Church thou must pray for them that God would so rule their hearts that vnder them we may liue a peaceable and godlie life For that is the reason that Saint Paul yealdeth though such wicked men will not learne their owne saluation them-selues After that Nehemiah had thus dutifullie behaued him-selfe to the king so that there could be thought no iust cause of any euil suspicion in him toward the king then he boldly declareth the cause of his sadnes and saith the Citie where his fathers lay buried lay waste the gates were burned And is this so greate a cause why Nehemiah should be so sad weepe faste and pray so long had he not seene nor heard of greater Cities and countries then it was which were destroyed as miserably as it was Babylon which was much bigger then Ierusalem was conquered not long afore by Cyrus Samaria their neighbour by Senacharib and Salmanasser c. But this Citie had a greater cause to belamented for then others For it was taken from wicked men by gods mightie hand giuen to gods people It was increased with many benefites from God beautified with religion Priests a Temple to worship the liuing God in strengthned by manie worthie Princes and lawes and was a wonder of the world It was the holy Citie because it was dedicated to the Lords seruice though the people were euill that dwelt in it and misused it The gospel saith the Deuill tempting Christ our sauiour tooke him into the holy Citie set him on a pinacle of the temple and Christ our lord foreseeing the destruction of it to be at hand wept for it This was then the cause of Nehemiahs sorrowe that God was dishonoured for that this Citie which was dedicated to his name and giuen to his people to serue him in was now defaced by heathen Princes his religion decayed people subiect to straungers Azelous man cannot abide anything without great griefe that seemeth to deface the glorie of his God But if these causes were not yet the natural loue to his countrie had beene sufficient to moue him to teares For as it is a pitifull sight to see a Prince or Noble man to be cast from his dignitie to be spoyled of his honour landes and goods and become a carter and driue the plowe or lie tyed in prison so surelie it must needes moue any heathen man to see the Citie where he and his elders were borne and buried to be ouerthrowne lie open to all enemies vnfenced with walles or gates and be inhabited with a few cottegers and no better then the poorest ragged hamlet in a countrie much more Nehemiah must needs be touched for this citie wich was so famous through out the world There may be good reasons alledged beside these why he should weepe for his Citie and countrie as because it was a great reliefe and succour in all needes to all that liued in it from time to time and a greate strength to the countrie about it But what is that to be sad for the place where his elders were buried Is there any holynes in the ground that it is better to be buried there then els where Or the deade men aniething the worsse if they be pulled out of their graues What is the cause In deed it was called holie in diuers places of the Scriptures as other outward things be that are appointed and consecrated to a holie vse S.
which might iustlie offend the king also that he would so moue the Kings heart that his request might be graunted A worthie example for all Christians to follow in their sutes making to the Prince He goeth not to anie great man nor to anie other which was in fauour with the king to desire him to speake for him to commend his cause to perswade the King to graunt his request which he might lawfullie haue done Also he offereth no rewardes nor like pleasure to any man but turneth him to the God of heauen as the cheifest gouernour of all goodnes which setteth vp rulers putteth downe Kings and is King of Kings and praieth him to prosper his sute He praieth to no Idols nor saintes though he liued among that Idolotrous nation for he knew they could not help him but faithfully called on the liuing God which his good fathers had worshiped of olde time This prayer was not so much in speaking or kneeling but a lifting vp of his minde towards God and desiring him to further his sute Anna made like prayer when she powred out her sorow before the Lord mouing her lippes but speaking neuer a word In so much that the hie Priest thought she had bene dronken For it falleth out oft that in great sorow a man cannot let a teare fall the heart being oppressed with griefe and yet he at another time will weepe tenderlie So in prayer oft times the more earnestlie that a man prayeth the lesse he can speake his heart being so earnestlie giuen to call on the Lord. As when Moses was in great heauines and prayed for the children of Israell being in that great distresse God sayd vnto him why criest thou vnto me and yet there is not one worde written that he cried or said It is the praying and crying of the heart that God is so much delighted withal and yet neuer the worse if it burst out into words and shew it selfe Let no man then excuse him selfe say he cannot pray except he were in the Church or in his Chamber alone for in all places he may lift vp his minde to God though he were in the market or Mountaine and with hartie prayer though he speake not at all desire the Lord to heare him as Nehemiah doeth here in the presence of the King and manie others and no doubt if he pray in faith and for such things as further the glorie of God the Lord will heare him Let vs learne here to begin all our doings with prayer vnto the Lord we shall speede so much the better 5. And I said When Nehemiah had made his short prayer in so earnest a faith and perceiued the Kings good will towards him then with all humblenes not appointing the King what he should doe but referring all to his consideration and wisdome desireth him that if he thought it good if Nehemiah him selfe were thought a fit man for the purpose or his seruice had bene acceptable to the King that it would please him to send him to Iury to the city where he was borne and his Elders lay buried that he might build it vp againe No marueil that Nehemiah was afraid and prayed earnestlie for good successe in his sute for he knew well that the Iewes were counted a rebellious people and hated of all countries about them and the King might thinke him to make his sute for building of Ierusalem that they might settle aud strengthen them-selues against him other Kings and claime their olde liberties that they had a fore But God so mooued the Kings heart that he had no suspition of any such enterprise by Nehemiah his faithfull and trustie seruant With such modestie Princes would be dealt withal and not roughly nor vnreuerentlie for so Nehemiah doeth here most dutifullie Yf many men had their choise at the Kings hand now adaies to aske what they would as Nehemiah might haue done here would they not haue asked Castles Lands Offices and authority for them and their issue that they might haue bene great men in the world and not the building of a Citie which would haue bene a trouble and cost vnto them rather then any profit and when they had finished it it had not bene their owne but other should haue enioyed it and they little the better for it But such is the zeale of them that loue the Lord that they will seeke to build and not to pull downe as many doe and will preferre all things that may further the glorie of God though it be with their owne losse rather then seeke their owne profitte with the hinderaunce of it Terentius a noble-man Captaine vnder the Emperour Valens when he had bene in warres and sped well the Emperour liking well of his good seruice bad him aduise him-selfe what he would make sute for and he would reward him liberally Terentius being a zealous man in Religion and perceiuing the greate herisie of the Arrians to be much fauored and the Emperour himselfe being thought to be infected there-with could not abide such blasphemie against Iesus Christ our Sauiour put this supplication in writing and with most humble reuerence and earnest desire required the Emperour to graunt him his request he would think his seruice fully recompensed The effect of his supplication was that it would please th'emperour to graunt the true christians a Church to serue worship the Lord Iesus in seperatlie from the Arrians which disnoured him for it was not fit among the Christians to heare such blasphemie against the lord Christ as they spewed out The emperour reading his supplication and considering the effect of it was very angrie pulled it in peeces and threwe it away chyd with Terentius that he could deuise nothing to aske but that Terentius gathered vp the peeces of paper curteously and said If he could not be heard in Gods cause he would not make further sute for his owne profit O noble Captaine where is thy fellow who hath done the like but Nehemiah here Ester and some few other God increase the number of such religious men about Princes and then they will not gape so fast as they doe to pluck and pull away from god and his ministers al that they may scratch or scrape to the dishonour of God defacing of his glory decay of the ministery Religion al good learning thinking most highly of them-selues that they be worthie to haue all things where in deed they deserue least and the more they get the lesse ar they satisfied It is a full contentation to all good men when they see God glorified in his Church word and ministery for then they know if they dutifully seeke that the Lord wil not see them lacke that which shalbe necessarie for them and they wil content themselues with that portion that God giueth them and will not greedely seeke for other mens things wrongfully to the dishonour of the high God 6. And the king said When the King
whose cause speciallie I haue taken this labour 1. Eliasib the hie Priest gat him vp and his breethren the Priests and builded the sheepgate 2. And next vnto him builded the men of Iericho AFter that Nehemiah had so stoutly answered Sanballat and his fellowes encouraged his countriemen to the building of the walls all sortes of them pluck vp their stomachs and are no more afraid but lustelie fall to their worke And among other Eliasib the high Priest and the rest of the Priests also gat them vp and tooke in hand to repaire the sheepegate which went toward mount Oliuet and so the wall all a long vnto the towre Hananeell Such goodnes commeth by hauing a stout Captaine where the people be faint-harted Aggeus complaineth in the building of the temple that Prince Priest and people were fallen on sleepe vntill he came with message from the Lord to awake them then they fell lustely to worke So now here after ' that Nehemiah came with commission both from God and the King they lingered their building no more but boldly went on forward with it though it had lyen many yeares vnlooked at now in the beginning they had many stout brags Chabrias as Plutarch doeth write was wont to say that an host of harts should be more feared if a Lion were their Captaine tben an host of Lions should be if a hart were their Captaine teaching what profit commeth by a stout Captaine and so it fareth in Gods cause too Saint Paul considering what a chargeable office was committed vnto him and how fearefull a thing it was to preach Christ a fore Princes and wicked people desireth the Ephesians to praie for him that he might haue vtteraunce giuen him boldlie and freelie to doe his message in preaching the gospell He desireth the same thing of the Colossians 4. Chap. And the. 2. Thessalonians 3. So that where we see this boldnes in preaching ioyned with wisdome and discretion we maie perswade our selues that it is the gift of God in such a man and aboue the nature of man to doe it This lesson is giuen to all good builders of Gods spirituall house that they should not feare him that will kill the bodie and cannot hurt the soule but feare him that can cast both bodie and soule into hell And Saint Iohn saieth in the Reuelat. 21. that those which be fearefull shall haue their parte in the burning lake of brimstone with murtherers adulterers and idolaters And by the example of Eliasib and the Priests which disdained not to be admonished and learne their duetie of Nehemiah comming from the courte we shall learne humblenes of minde and not disdaine to be admonished of our duetie at meane mens hands They are not offended at him nor thinke him sawcie to counsell and teach them which were teachers of others but are content to ioyne in this worke with him and the rest yea boldlie to begin and giue good example to the rest as their duetie was and to incourage others So no estate must disdaine to be warned of his duetie and to be encouraged though it be by meane men for all sorts high and lowe learned vnlearned are fearefull and forgetfull of them-selues vntil God stirre them vp by his word holie spirit and messenger And reason it was that as they were shepheards to the people so they should build the sheep-gate which was at the East-end of the Citie where the temple was in the vttermost wall where the sheepe came in that were offered in sacrifice and whereof they had their partes according to the law This gate maie well be compared to Christ Iesus who sought the lost sheepe and was sacrificed as a lambe and is the gate whereby onelie we enter his shepheards must be the builders of it and bring the people into the folde Many good lessons might be plucked out of the interpretation of the names herein contemed and what were signisied by them but those be meeter for the learned which can by order of learning keepe them selues in compasse and applie all things to the rule of faith then to the vnlearned which haue not that iudgement And where the men of Iericho ioyne with the hie Priest in this building it teacheth that not onely priests Citizens must build Gods Citie but also countriemen yea those that dwelt farthest of and be lest regarded must put to their helping hand It is commendable in both that neither the Priests refused their aide and they that dwelled farthest of were the first that came to worke So must all that be of Gods houshould help to build euen the simplest and basest as well as the best for as he is God of all so he will haue all to serue and worship him If either Nehemiah or any other had taken this worke in hand alone it would haue bene thought great arrogancie in them others would haue disdained that they should haue all the praise of so great a building alone Common things would be done with common consent and the common aide of them to whome it perteineth would not be refused Iericha was the first citie that Iosue ouerthrew for their wickednes and it is now the first that commeth to help this building So great a change commeth when god turneth the hearts of the people Without this gate was that watring place or sheep-poole whereof S. Iohn writeth in the 5. cap. and where the sheepe were washed that came to be offered 3. The fish-gate builded the sonnes of Senaah they couered it set on the doores lockes and barres 5. The great men of Thecoa put not their necksto the worke of the Lord. THis gate was at the west end of the citie where the fishers came in atthe Sea coast with their fish to sell. If a man would stand on figures and allegories this gate may well signifie Christ who made his Apostles and Preachers fishers of men who by him brought and daily bring them into this spirituall Ierusalem for he is onely the doore whereby all must enter into the Lords citie These men like good builders leaue nothing vndone that might fortifie that gate for they set on not onely the doores but also bolts and lockes So must Gods Church be made strong by lawes discipline and authoritie that rauening Lions nor filthie Swyne rush not in and disquiet or deuour Gods people and the holesome doctrine must be confirmed with strong arguments and reasons against false teachers Much controuersie there is now about discipline which euery man graunteth to be necessarie and desireth to haue but whether this that is so vehemently vrged be the right way to strengthen the Church as stronger doores lockes and barrs that should keepe out all rauening wolues and wild beasts or they be like to spiders copwebs that wil catch a weak flie let the great drones burst thorow I leaue it to the consideration of the wise I wilbe no partaker of these troublesome contentions And if a
the forwardnes of al sorts of men from the highest to the lowest both of the laitie and the Ministerie Straungers and Citizens to build and repaire the broken walls of Ierusalem and this Chapter and diuers others following describe the manifold lets subtil deuises bold enterprises both of the outward enemie and hipocrites amongst them-selues to ouerthrow all this building so that if God had not contrary to reason assisted encouraged and defended his faithfull seruants this worke had neuer bene finished Such hath bene is and shallbe vnto the end the state of Gods people and Church that in noe age it hath wanted or can want many sore assaults to ouerthrow it if it were possible But let vs trust his faithfull promisse that saied he would be with vs vnto the end of the world we shall not be ouercome Let no man maruell therefore in these our daies because he seeth the like troubles fall among vs nor blame the doctrine that is taught as though that were the cause of all mischiefes for God is not so gratious to anie Countrie in any age to set vp his Kingdome there but the deuil is as busie and malitious to ouerthrow it as much as he maie Let euerie man also that will faithfully serue the Lord thinke this to be most true and looke into this state of the Iewes as it were in a glasse and he shal finde that by many troubles we must enter into the kingdome of heauen and that it is a narrow waie that leadeth thither as it is written Mathew the 7. onely take thou heede that thou deserue not to be persecuted and the Lord will confound them The rich glotton went to hell with all his bellie cheare and the poore begger Lazarus to heauen and all his sorow was no hinderance Looke at the foote-steps of all our forefathers the Patriarches and Prophets Christ Iesus and his Apostles with all other Martirs and good men and we shal finde none but his whole life was aperpetuall warrefare subiect to infinite sorowes and the ending of one was the begining of a new but he that continued to the end was saued Let vs not looke to come into heauen if we walke another way and be of good cheere for the end shalbe happie These be spoken and written for our learning not to discourage vs but rather to encourage vs that we be not found vnlike to our forefathers but manfullie to stand in all trialls knowing that we haue the same God that they had that he is as able now and as willing to defend his chosen congregation as he was in the beginning and will neuer forsake his deere children In the second Chapter verse 10. Sanballat and Tobias hearing that Nehemiah was come with commission from the King to build Ierusalem they were greeued verie sore within them-selues cast into a dumpish sadde heauines almost amazed for sorow that any man should come to doe the Iewes any good at al but now that they heard say they did worke so iustily at this building 〈◊〉 first burst out into anger he stampes he stares he frets he fumes he rageth he raileth taketh on like a mad man and cannot tell how to stay them after that he falleth on mocing and mowing potting and smyling at them and flocking and flouting scorning scoffing of them in fingring flecring and girning at them to try them whether they by this meanes would be dismaied or afraid to worke any more A shrewd triall for a sort of poore people which were but lately restored to their countrie and yet not well setled in it to see the greatest ruler in the countrie to be so angrie to ward them to scorne and mocke them If God had not strengthned them it would haue made them to leaue their worke for feare runne away Looke round about you in these our daies and ye shall see that if but a meane man in authoritie or his man with a badge on his sleeue doe but looke sowrelie speake roughly or behaue him selfe any thing stoutly al about them stoope make lowe curtesie runne when they are bidden and dare not whisper nor mutter one word no not in their good iust cause yet where gods holie spirit giueth comfort al these braggs are nothing regarded but in their well doings they will on forwards with their iust cause and seruing the Lord. Let euery man take hced how he falleth into wickednesse for he cannot get out when he would These men encrease in mischiefe and amend not so shall all they that yeald vnto it and stay not in the beginning 2. And he spake afore his breethren The malice that the wicked men beare against the Godly is so great that it cannot be forgiuen nor forgotten whatsoeuer falleth out well to the good man they are sory for it and they thinke all the posteritie of the Godlie to be their disgracing and ouerthrow Cain enuied Abell because God accepted his sacrifice better Saul enuied Dauid because he was more esteemed of the people The Pharisies disdained Christ our Lord because they see their doctrine decay and his receiued And what maketh such a stur this day in the Church but that the Pope and his partakers see their Kingdome decay and the trueth appeare These be written for our learning that we should not discourage our selues in these miserable times but boldlie stand continue to the end Sanballat after that he had thus chafte in him-selfe and also had scorned and scoft at their doings he is so sore vexed in his minde that he cannot hold in but bursteth out into blustring bigge words and saith openlie before his fellowes country men which were of the same mind superstition that he was it might be more fearfull to the Iewes to discourage them he speaketh and braggeth it out before the Souldrers which were set there to represse all mischieu ous attempts and enterprises that any should take in hand As who should saie that if anie went forward with his building the souldiers should ouerthrow it and destroy them for they were as readie to do such a mischiefe as he was to bid them And thus he saieth what doe these beggerlie Iewes these slaues Pesantes and villanes what goe they about what meane they will they take in hand such a building as no mightie Prince is able to finish and that manie noble Kings afore them could scarse in many yeares performe will they on a sudden bring it to perfection But if they be so foolish to thinke that they can finish it themselues are the heathen people so mad to stand by looke on and laugh and suffer them to goe forward with this building which hath beene of old tyme a great enemy vnto them and may be now againe if they be suffered to worke still Doe they thinke the Gentiles so foolish that they foresee not their meaning or doe they think them such Cowards that they dare not or so impotent vnable that they cannot
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