the sight of his God as this people did for so the Hebrew word here signifieth forsaking him-selfe as vnable to help him-selfe condemning him selfe as vnworthle to receiue such a blessing at the Lords hand and yet nothing doubting but that his God that neuer forsaketh them that vnfeinedlie flie vnto him will deale with him in mercie and not in iustice deliuer him and comfort him not for anie goodnes that he findeth in him but of his owne meere pitie loue grace and mercie whereby he maie shew him selfe a glorious God a present help and succour to all afflicted and oppressed mindes He that findeth any thing in himselfe to help and comfort him selfe withall needeth not to praie but he that seeth and feeleth his present want necessitie he will beg earnestlie craue egerlie confessing where his reliefe is to be had No man will praie for that thing which he hath or thinketh him selfe to haue but we euer aske desire beg pray for that we want Let vs therefore in all our supplications and praiers vnto the Lord first confesse our beggerlie pouertie and vnablenes to help our selues the want of his heauenlie grace and fatherlie assistance then our gratious God wil plenteously powre his blessings into our empty soules fill them with his grace If we be full alreadie there is no rowme left to take any more therefore we must know our selues to be emptie and hungrie or else we shal not earnestlie desire this heauenlie comfort from aboue which is requisite in all praier For he that asketh coldlie getteth nothing And the more that we confesse our owne weaknes our want and vnablenes the more we confesse our God to be almightie rich in mercie possessing all things in his owne hands and dealing them abroad to his poore people where he seeth them neede and sending the rich emptie away And as we must thus cast downe our selues in our selues by faith to our God to praie to no other but vuto the liuing Lord that made heauen and earth as this people doeth and therefore call him their God For if we seeke help at any other we mistrust him we doe not faithfully beleeue on him then we shall not be heard of him Call on me in the daie of thy trouble saith thy God and I will deliuer thee I aske no other reward but to glorifie praise thanke me knowing thy safety deliueraunce to come from me But these men did not onely pray to their God but according to their duetie they put them-selues in a readines to defend themselues against their enemies which is lawfull for all men to doe It is not sufficient to pray and then to neglect such meanes as God hath appointed vs to vse for our defence and comfort no more then it is to saie when he hath praied I will liue without meat and drinke and God him-selfe shall feede me For as the Lord hath taught vs to pray giue vs this day our daily bread so he hath comman ded vs to worke for it and saieth he that doeth not labour let him not eat So here it was not sufficient to call vpon their God though he was most mightie and louing vnto them but they keepe watch and ward put on Armour take their weapons not cowardlie creeping into corners but stand forth stoutly on the toppe of the walls by the workemens elboes in the sight of their enemies that they might see that they were not afraied of them but would manfullie defend them selues the workemen against al assaults they could deuise They had a stronger God to defend them then any deuill could be to hurt them or ouerthrow their worke So praier and Gods prouidence destroyeth not pollicie but maintayneth it and when they be ioyned togither god blesseth them both as his owne ordinance They knew well how true it was that Dauid said Except the Lord defend the Citie the watch-men watch in vaine that keepe it But when the Lord defendeth it and the wacth-men doe their dueties faithfullie trusting in the Lord and not foolishlie bragging of their owne strength and powre then is that citie wel and stronglie kept The Childrē of Ruben Gad and the halfe tribe of Manasse as it is written when they fought against the Agarens gat the victory and all because they ioyned praier with their powre not trusting in them-selues but in the mightie Lord of hostes who heard them and ouerthrew their enemies Thus must good Captains learne to ioyne praier with pollicie if they looke to obteine the victorie and not trust in horsse Speare shield or other kinde of weapons God ruleth those that feare him in battaile as well as in peace and those that trust in their owne strength he will ouerthrow Constantine the great that worthie Emperour our countrie man taught his souldiers dailie to pray thus We knowledge thee O Lord we know thee for a King we call on thee for our help from thee we haue the victorie and by thee we are conquerours we giue thee thankes for this present prosperity and by thee we hope for things to come we all are humble suters vnto thee that our Emperour and his Godlie Children may be preserued safe long to liue and we humblie be seech thee that he may be a valiant conquerour c. And that Captaines may not doe what they list but must learne to defend good causes onelie Theodosius the good Emperour teacheth in his praier that he maketh for him selfe saying O almightie God thou knowest that I haue taken these warres in hand in the name of Christ thy sonne for a iust reuenge if it be otherwise reuenge thou it on me but if I come hither in a good quarrell trust in thee then reach forth thy right hand vnto thy people lest peraduenture the heathen people will say where is their god By Moses law the priests should goe to the sield with the armie to encourage teach and comfort them euen when they should ioyne battell The papist wil haue his morow masse Priest with him and yet such negligence is in those that call them-selues Protestants that they thinke the companie worsse if a learned minister be among them and if he will rebuke their spoile gaming swearing whooring they are wearie of him and if he touch anie of the better sort then awaie with him or else worke him some displeasure So rashlie we cast of the Lords yoke so folishlie we enter into warres as though the victorie laic in our owne hands and God did not bestowe it on whom he thinketh best Iohn Baptist when the souldiers came to him to be baptized as other sorts of men did he taught euerie one how to amend their liues and to the souldiers he saith doe violence to no man accuse none falselie and be content with your wages God graunt all good souldiers to follow these lessons vnfeinedlie for the holie Ghost noteth these as common faults that such kinde
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.
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
bestow heauen and hell and purgatorie at his owne pleasure to forgiue sinne and make righteous which belong to God alone but the Pope and his Chaplaines Therefore he that will not wittinglie deceiue him-selfe maie easilie iudge whence Poperie commeth and whether it leadeth vs. No maruell therefore if the Papists at this daie be so earnest to serue their God the Pope and hinder the building of Gods Church and Citie lest their Kingdome Superstition Pride and authoritie decaie Open your eies and see marke the practises of Superstitious Idolaters from the beginning and ye shall finde them in nothing more earnest then in hindring the true God to be worshipped as he ought What made Pharaoh so desirous to staie the Children of Israell in Egipt but that they should not goe Sacrifice to the Lord as he had appointed Wherefore did the Scribes and Pharisies so rage against Christ but that they would not haue their traditions to decay and the true doctrine of Christ Iesus to be set vp Why did the high Priests and elders whip the Apostles and commaund them to preach no more in the name of Iesus but that they would ouerthrow his Kingdome if that they could Whie were so manie thowsand martirs so Cruellie murthered in so manie ages but that they would know no God and Sauiour but onely the Lord Christ Why doeth the Pope and his Partakers so rage at this day as Herod did when he heard that a new King was borne but that he seeth his Kingdome and Superstition ouerthrowen by the preaching of the Gospell And as it falleth out thus generallie in the building of Gods spirituall house and Citie that all sortes of enemies most diligentlie applie them-selues their labour witt Power Pollicie and frendship to ouerthrow the true worship ofGod so particulerlie Sathan goeth about like a Roaring Lion seeking whome he may deuour and therefore euerie man hath great neede to be wary and circumspect that he be not suddenlie ouerthrowne but let him watch and put on all the Armour of God which Saint Paul describeth saying For this cause take vnto you the whole armour of God that ye may be able to resist in the euil day hauing finished all things stand fast Stand therefore and your loynes gird about with veritie and hauing on the brestplate of righteousnes And your feete shodwith the preparation of the Gospell of peace c. that he may stand stoutly in the day ofbattell and through the might of his God gett the victorie The deuill neuer ceaseth for if he cannot ouerthrow the whole Church yet he would be glad to catch anie one that belongeth to the Lord if he could 12. And it came to passe when the Iewes which dwelt beside them came and told vs of their practises 10. times out of all places whence they came vnto vs 13. I set in the lowe places beyond the wall and in the high places also I set the people according to their kinreds with their swords their Speares and their Bowes 14. And when I saw them I rose and saied to the Nobles to the officers and the rest of the people be not afraied of the sight of them but remember the great and fearfull Lord and fight for your breethren for your sonnes and your daughters your wiue's and your houses 15. And it came to passe when our enemies heard tell that it was told vs God disapointed their purpose and all we returned vnto the walls euery man to his worke THis comfort our louing God hath left to his chosen people that as the deuill ceaseth not by his members to trouble and vex his church and beloued Children by all meanes that he can deuise So the mightie Lord of his owne free goodnes by his holy spirit his Angels his creatures all and most sensiblie by the comfort that one good man giueth another in all our greefes faileth not to aide and comfort vs night and day priuilie and openlie that euer we may haue iust cause to reioyce in him for our deliuerance and not in our selues These wicked Samaritans Sanballat Tobias and their fellowes were not so cunning priuily to prepare men and armour sodenly to inuade Ierusalem vnlooked for to murther the builders and shed innocent blood but the liuing Lord to glorifie him-selfe in opening their subtill practises which they thought had beene kept close from all men by other of the Iewes which dwelt among them in Samaria Arabia and other places doeth bewray their conspiracie and maketh it knowne in Ierusalem often times out of all corners of the countrie Thus it proueth true that the Gospell saieth Nothing is hid but it shallbe openly knowne be it neuer so craftelie deuised Nothing can be so priuilie deuised to hurt the man of God but the wisdome of our God doeth foresee it his mercifull goodnes doeth open it his mightie hand doeth so rule it that it ouerwhelmeth vs not God encrease our faith and help our vnbeliefe that in all daungers we may humblie submit our selues vnto him and without grudging or doubting boldlie looke for his help in due time and patiently tarie his leysure for no doubt he wil help them that faithfullie looke for and earnestlie beg his aide King Saul purposed diuers times sodenlie to haue slaine poore Dauid but God opened his mischieuous minde and malice by Ionathan his sonne and Michol his daughter and Dauid was deliuered The Kings chamberlaynes had priuilie conspired to haue murthered Assuerus their King and Master but Mardocheus openeth his treason and the King was saued Benadad the King of Syria made warre against Ioram King of Israell and by counscl of his seruants laid imbushments priuily to trap Ioram the King of Israell by the way but Elizeus the Prophet perceiuing that Ioram would goe the way where the imbush was laid in wait for him gaue the King warning bad him goe another waie when Benadad heard tel that his sccret purpose counsell was knowne to Iorā he came not that way he was angrie with his seruants and said they had betrayed and opened his counsell to Ioram Nay sayeth one of his seruants there is a Prophet in Israell Elizeus he openeth what-soeuer thou speakest in thy priuie Chamber King Herod minding subtillie to kill the young Babe Christ Iesus craftely bad the wise men goe and learne where the new king was borne and he would come and worship him as well as they did but the gratious god which neuer fayleth at neede bad them goe another waie and not tell Herod for he ment to kill the young babe Christ. The wicked Iewes made a vowe they would neyther eat nor drink vntill they had killed Paul but Pauls sisters sonne when he heard their conspiracie opened it and the Captains set Souldiers to defend him deliuer him out of their hands I cannot tell whether these Iewes which dwel abroad in diuers Countries and came and told them in Ierusalem of the
shall not plucke your necks Mich. 2. ver 1. 2. 3. god be mercifull vnto vs and make vs afraid of his iudgements 7. Oppressours haue no religion in them GOd looked for iudgement but behold oppression for righteousnes but behold a crying c. Iudgement and righteousnes are the true fruits ofGods religion therefore oppression is no branch ofGods religion and consequently the oppressour is voyd of all religion Doe not all the workers of iniquitie know that they eate vp my people as they eate bread they call not vppon the Lord Psa. 14. ver 4. Oppressours call not vppon the Lord therefore they are voyd of religion for inuocation is a principal necessary fruit of religion Ifthe oppressours say that they stretch out their hands and make many prayers I graunt they doe so but almighty God giueth them this answere I will hide mine eyes from you I will not heare for your handes are full of blood I will be a swift witnesse against those that wrongfully keepe back the hirelings wages and vexe the widow and fatherles and oppresse the stranger and feare not me saith the Lord of hosts c. They which oppresse others seare not God therfore they are voyd of Religion If they say they feare God they deserue no credite because their doings confute their speech A good tree bringeth forth good fruits and a iustifiyng faith appeereth by good workes The former gouernours did burden the people but so did not I saith Nehemiah because of the feare of god If Nehemiah did neither oppresse nor deale hardly because he feared God it is manifest that oppressours feare not God and therefore are voyd of religion When he that is Iosias iudged the cause of the afflicted and the poore he prospered was not this because he knew me saith the Lord But thine eyes and thine heart he speaketh to Ioachim the King of Iuda are but onely for thy couetousnes and for to shed innocent blood and for oppression c. Iosias was a singuler defence to the oppressed because he did know and feare God Ioachim was a notable oppressour because he did neither know nor feare God that is to say because he was voyde of Gods religion This which I haue set downe against oppression may serue for oppressours to look vppon to reforme themselues by If it worke their good it is happy for them If it doe not let them remember that dye they must and that after death they shall haue a feareful iudgement The best aduise that I can giue to them which are oppressed is that they desire the magistrate to be their defence If by this ordinary meanes they cannot compasse their owne they must patiently beare iniuries and commit their cause to almighty God who hath their flittings in his register and their teares in his bottell and will be surely but yet iustly reuenged of their Oppressours Veritas dulcis est amara Quando dulcis est parcit quando amara curat Aug. Epist. 211. ad Romulum 6. And I was verie angrie when I heard their crie and these words 7. And my heart within me aduised me and I chidd the Noble men and the rulers and I said vnto them euerie one of you ley burdens on your breethren and I assembled a great congregation against them 8. And I said vnto them we haue redeemed our breethren the Iewes which were sold to the Gentiles as far as we were able will ye sell your breethren againe and shal they be sold to vs and they held their tongue and found not a word to speake 9. And I sayd the thing that ye doe is not good ought ye not to walke in the feare of God for auoyding the slaunder of the heathen which hate vs 10. Both I my breethren and my seruants lent them money and corne I pray you let vs leaue of these burthens 11. I pray you this day restore them their land their vinyeards their Oliue gardens and their houses and the hundreth parte of money and of the corne and of the wine and of the oyle which ye doe exact of them 12. And they said we wil restore them againe we will require nothing of them we will doe as thou hast sayd aud I called the Priests did sweare them to doe according to these words 13. And I also did shake my lapp and said let God thus shake euerie man which mainteineth not this worde out of his house and his labour and after this manner let him be 〈◊〉 out and void and al the multitude said Amen and praysed the Lord and the people did according to this word HEre we shall learne well both what the crie of the poore oppressed preuaileth in the ears of the Godlie and what a good ruler ought to doe in such a case Magistrates are mortall Gods God is an immortal magistrate therefore as the merciful God heareth in his holie habitation in heauen the crie of the miserable oppressed people in earth so should euerie Godlie Ruler heare and releeue the pitiful crie of the oppressed being his breethren seeing he is Gods Lieutenant hath the sword lawe in his hand to bridle such ill doers and must not for fauour gifts nor feare suffer it vnamended els he doeth not his dutie vnto the mighty Lord who sethim in that place gaue him the authoritie and wil aske a straight account how he hath vsed it to the reliefe of the oppressed Nehemiah hearing this open outcrie of the people and fearing the inconuenience that might follow of it dealeth wiselie First as iustice requireth he is verie angrie at it and yet with wisdome bridleth his affection that he doeth not rashlie punish them but after due consultation within him selfe and good aduise taking first with words shraplie rebuketh them and after by authority compelleth them not onelie hence forth to leaue their cruel dealing but also to restore that which they had so wrongfullie gotten Some be of opinion that a magistrate should not be moued with anger in doing his office but giue euerie man fayre words passe ouer matters slowly please all men though he doe them litle good but the truth being well considered it may be iudged otherwise Lactantius writeth A booke De Ira Dei wherin he proueth that God him-selse is angrie and euerie anger is not sinne If God then be angrie against sinne whie may not a good man in Gods cause then doe the same Hate not the man but his ill doing be not angrie without a iust cause vnaduisedlie keepe not thy anger long that it grow not into hatred let it be no more nor no lesse then the fault deserueth let it be without raging fuming fretting Swelling and rauing and disquieting of bodie or minde not for malice of reuenging but for pitie or iustice to correct and amend and Anger well qualified is not ill Phinees being angrie with the filthie whordome committed openly and vnpunished by those that were in
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
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
many tymes turneth them to hatred That preacher therefore which will winne most vnto God shal rather doe it by gentelnes then by sharpnes by promise then by threatnings by the gospel then by the law by loue then by feare though the law must be enterlaced to throw downe the malice of mans hart the flesh must be bridled by feare and the spirit comforced with louing kindnes promised Nehemiah vseth both the law and the Gospel to persuade them withal The 17. verse laieth afore them the misery they were in to liue vnder heathen strange Princes the pitiful sight of their broken wal their gates burned wherby they liued in continual danger of the enemy round about them to be spoyled murthered the shame was no lesse them the losse that they could not repaire and recouer by their wel doing that their fathers lost they had dwelled so many yeares in it since king Cyrus gaue them licence to goe home againe all which were the heauie burthens cursse of the law But this verse setteth afore them the gratious goodnes of God and the King which had giuen great tokens of their good wil fauour toward the worke of their meere mercie so both the lawe and the gospel laide afore them the miserie taken awaie and mercie offered vnto them they should most thankfully receaue the goodnesse promised auoid the great burthen of miserie that they so long had borne This kinde of teaching is verie meete to be followed of all preachers and those that shall speake vnto a people where all sorts of states ar to be perswaded sor these kinds of reasons touch all sorts of men and if it be done in the feare of God it wil worke as it did then Those be the best schollers that wil learne withont the rod yet none so good but at times he needeth the rod and a wise schoolemaster wil make such choyse of his schollers whom he wil haue learned that he shall profit more with gentlenesse then crueltie and such asses as must continuallie haue the whip are meeter to be driuen from the schoole to the Cart then by their loytring to hurt others 19. Sanballat the Horronite and Tobias the seruant an Ammonite and Gesem the Arabian heardit and they mocked vs said what is this thing that ye doe doe ye fall awaie from the King 20. And I aunswered them said vnto them the God of heauen is he that hath graunted vs prosperitie and we his seruants wil rise vp and build and as for you there is no portion and right nor remembrance in Ierusalem These men as they were sad at Nehemiahs first comming when they see that any man had founde such fauour with the King to doe good to Ierusalem so now were they almost mad for anger when they heard that they went about to build the walls of Ierusalem Openlie to withstand them or forbid them to worke they durst not because they had the Kings Commission to doe so but so much as they durst they discourage them they mocke them thei threaten to accuse them of that which would make any man afraid they lay rebellion to their charge and say they would build that City for no other cause but that they would make them-selues strong aginst the King fall away from him set vp a King amongst them selues obey none but vse their olde libertie rule all about them as they did afore These men beare some authoritie in the countrie and like proud braggers dissembling malitious enemies to God his word they would hinder so much as thy could this building The world is to full at this day of such like dissembling hipocrites The one soite if they come vp of nought get a badge pricked on their sleeue though they haue litle yet they looke so bigg speake so stoutly that they kepe the poore vnder their feete that they dare not route All must be as they say though it be neyther true nor honest none dare say the contrarie But the dungeon dissembling Papist is more like vnto them for he careth not by what meanes to get it by feare or by flatterie so that he can obteine his purpose These men first mocke the Iewes and scornefully despise them for enterprising this building thinking by this meanes to discourage poore soules that they should not goe forward in this worke After that they charge them with rebellion These two be the old practises of Sathan in his members to hinder the building of Gods howse in al ages Iudas in his epistle saith that in the last daies there shal come mockers which shal walke after their owne wicked lusts Peter Paul foretold the same Our sauiour Christ though he was most spitefullie misused many waies yet neuer worsse then when they mocked him both Herod Pilate the Priests and the Iewes It is thought but a smale matter to mocke simple soules so withdraw them from God but Salomon saith he that mocketh shalbe mocked And Dauid he that dwelleth in the heauens shall mocke them the Lord will laugh them to scorne This shal be the iust rewarde of such scorners It is iustlie to be feared that as the Iewes were giuen vp to Nebuchad-nezzer for mocking the Prophets and Preachers of their time as it is writen so we for our bitter taunting scoffing reuiling disdaining and dispising of Gods true ministers at these daies shalbe giuen into our mortall enemies hands What is more common in these daies then when such hickscorners wilbe merie at their drunken bankets to fall in talke of some one Minister or other Nay they spare none but goe from one to another and can spie a mote in other men but cannot spie their owne abhominations Christ was neuer more spitefully and disdainfully scoft at then these Lustie Russians open there mouths against his Preachers but the same lord Christ saith of his disciples that he which despiseth them dcspiseth him What rewarde the mockers of Christ shal haue I think euery man knoweth Good men with heauie harts commit them-selues and their cause vnto the Lord and pray with Dauid Lord deliuer my soule from wicked lipes aud from a deceitfull tongue Salomon saith God will laugh when such shall perish Michol wife to Dauid was barren all her life for mocking her husband when he plaied on his harpe and daunced afore the arke of God The children that mocked Elizeus and saied come vp thou baldepate come vp were all deuoured sodenly of wilde beares that came out of the wood hard by Dauid amongst many miseries that he complaineth of saieth that the scorners made their songes of him when they were at their drunken feasts and when he seeth no remedie how to scape their poysonfull tongues he paciently turneth him vnto the Lord committeth all to him in the latter end of the Psalme God comforteth him and telleth him what sundrie mischiefes shall fall on them for their despitefull dealing
When Belsazar King of Babilon made his drunken feast to his great men and called for the vessels and Iewels which Nebuchadnezer hrought from Ierusalem that he and his harlots might eate and drinke in them in despite of the liuing God of Israell A hand appeared writing on the wall which Daniell expounded when none of his sowthsayers could doe it and said his Kingdom should be taken from him and so it came to passe For the same night Belsazar was slaine and Darius King of the Medes possessed his Kingdome A iust rewarde for al such drunken mockers of God his people Religion and Ministers and yet our merrie tossepots will take no heede Sara saw I smaell playing with Isaac her sonne and said to Abraham cast out the handmaid and her sonne for he shall not be heire with my sonne But S. Paul alledging the same text calleth this playing persecution saith as he that was borne after the flesh didpersecute him that was borne after the spirit so it is now but the scripture saieth cast out the handmaide and her sonne for he shall not be heire with tbe sonne of the free-woman so shal all scornefull mockers Iesters and Railers on God his worde Religion and People be cast out into vtter darknes and not be heires of gods Kingdome with his children This playing and mocking is bitter persecution and therefore not to be vsed of good men nor against good men and louers of Religion yet at this day he is counted a merie companion and welcome to great mens tables that can raile bitterlie or iest merely on the ministers Such is our loue towards God his worde and ministers but sure he that loueth God and the worde in deede cannot abide to heare the Preachers ill spoken of vndeseruedly I cannot tell whither is worsse the scoffer or the glad hearer If the one had no pleasure in hearing such lewd talke the other would not tell it The other thing they charge the Iewes with all is Rebellton falling from the King and setting vp a Kingdome amongst themselues When Elias rebuked Achab and the people to returne vnto the Lord Achab saith vnto him art thou he that troubleth Israeli nay said the Prophet it is thou and thy fathers house rebuking him and teaching trueth was counted troubling of the common wealth and the King What was the cause that King Saul and his flatterers hated poore Dauid so much and so cruellie sought his death but that the people songe after that Goliah was slaine that Saul had killed a thousand and Dauid his ten thousand which was as much to saie as they thought that Dauid was a mightier man then Saul and meeter to be King Daniel set open his windowes and contrary to the Kings commandement prayed thrise a day vnto the liuing Lord and therefore was accused of disobedience to the King and cast to the Lions den to be deuoured of them The Israelits in Egipt when God blessed them and encreased them to a great people were accused that they waxed so many wealthie that they would rebell against the King and therefore to keep them vnder were oppressed by the taskemasters and set to make Bricke for their buildings When our Lord master Christ Iesus was borne the wisemen asked where the King of the Iewes was Herod was mad and killed all the children of two yeares olde and vnder lest any of them should come to be King and put him downe When our sauiour Christ said his kingdome was not of this world then said Pilate thou art a King then Whereupon the Iewes tooke occasion to accuse him of treason and said eueryone that maketh him selfe a King speaketh against the Emperour for we haue no King but the Emperour The Apostles were accused that they had troubled the common-wealth by preaching Christ and filled Ierusalem with their doctrine contrarie to the commaundement of the Priests and Elders Iason was drawen out of his owne house for lodging Paul being accused that he had troubled the world and disobeyed the Emperour When Saint Paul had preached Christ in Athens he was accused for troubling the state by teaching his new doctrine thus euer the building of Gods house by preaching of the Gospell hath bene charged with rebellion disobedience to Princes and troubling of the common-wealth and peace But good men haue not bene dismaied at such bigge wordes but with good courage haue proceeded in their worke hauing the testimonie of a good conscience that they be not guiltie of anie such thing 20. And I answered This was the first push but not the worst that they had to discourage them for proceeding in this building and not vnlike but it made some afraid to heare such bigg wordes and so great matters laide to their charge by men of such authoritie as they were But as they were not ashamed so vniustlie to accuse Gods people so Nehemiah steppeth forth as boldly aunswereth for them all and defendeth their doings A worthie example for al those that be in authoritie to follow they haue not the sword committed vnto them in vaine they ought to defend both by word and deede in their well doings those that be committed vnto them Their duetie is not to suffer Gods enemies to inuade or hurt sclaunder or blaspheme those that they haue charge ouer but draw the sword if neede be to driue awaie such wolues and punish such wicked tongues It is not as we commonlie say when any daunger or persecution ariseth for the doctrine or that the ministers are vntruely reported of let the preachers defend it it is their duetie and vocation we are not learned it belongeth not to vs our care is for the common-wealth onely Religious magistrates will neyther doe so nor saie so they will not suffer as much as in them lieth the Church Religion doctrine nor the ministers to be ill spoken of reuiled defaced nor ouerrunne They be mouthes to speake for Gods people as Moyses was vnto Pharao they be hands to fight for them they be Rulers to defend the good and punish the euil Iephthe when the Ammonites fought against Israel defended the cause in disputation by words and after in battaile with sword The good King Ezechias when he receiued the blasphemous message and letters from Rabshakeh against God his Temple people and Religion he seeketh by all meanes to defend them all and encourage the people not to fall awaie from their God in that great daunger When Holophernes railed on God and his people Achior and Iudeth defend them and shee cutteth of his head When the great Giant Golias reuiled the people of God and prouoked them to fight with him hand to hand if they durst for the victorie none we found that durst doe it but poore Dauid with no strong weapons but his sling and a few stones killed that lustie champion and deliuered his people When Dathan Chorah and Abiram with 〈◊〉 fellowes railed against
Moses and Aaron Gods true ministers Moses committing the reuenge of it to the Lord warned the people to depart from their companie lest they perished with them by that straunge death and streight waies the earth opened swallowed vp them their goods and tents where they 〈◊〉 quicke into hell Nay weomen were not spared for Marie Moses sister was smitten with a leprosie for railing on Moses her brother Gods liefetenant ouer them As the magistrate therefore both with word and sword must defend Gods cause his Religion temple people ministers and doctrine so must the preacher and those that be learned with their paine praier preaching and all other meanes that they can yea if our goods or liues were required for the defence of it no state of man ought to refuse it For this end are we borne and liue to glorifie our God and set forth his praise for this purpose are all things giuen vs and therefore must not be spared but spent and bestowed when his glorie requireth For this cause Esaias the Prophet gaue his bodie to be sawen in sunder with a sawe of yron For this cause Ieremio was cast into a dungeon of Mire and filth Daniel into the Lions denne Saint Paul pleadeth his cause oft in chaines at Ierusalem at Rome afore Festus Felix and Agrippa and our Lord and master Christ Iesus afore Annas Caiphas Pilate and Herod Iohn Baptist lost this head for this quarrel no good man wil thinke any thing to deere to spend in Christ his masters cause For this cause Tertullian Ireneus Iustinus Athanasius Chrisostons Nazianzenus haue written great bookes against the heathens which railed on our Religion What infinite number of Martirs haue stoode stoutly and giuen their liues in the same quarell he that hath seene anie learning can better tell where to begin then where to make an end of reckoning the number is so infinit and our late daies haue giuen sufficient proofe there of vnder that bloody butcher Bonner that the most ignoraunt yf he will open his eares and eies might heare and see great plentie But alas the fierie fagots of those daies were not so greeuous then as the slandrous tongues be now in our daies Nebuchadnezzer made a law that if anie did blaspheme the God of Sidrach Misach and Abednego he should be slaine and his house made a dunghill Moses made a lawe that euerie blasphemer should be stoned to death Seeing God and Princes haue made such straight lawes against such lewd railers good Rulers should see some correction done and not with silence to suffer ill men to talke their pleasure on Gods citie Religion ministerie While others possibly made courtesie to speake and aunswere these busie braggers and quarrelers Nehemiah steppeth forth boldely defendeth this cause stoutly answereth their false accusation truelie incourageth the people manfullie to goe forward with their worke despiseth their brags telleth them plainly that they haue no parte nor right nor are worthie to be remembred in Ierusalem The effect of Nehemiahs answere was that the God of heauen had giuen them good successe hitherto in mouing the harts of king Cirus Darius first to the building of the temple now of Artaxerxes to restore the citie they were his seruants worshiped him end he stirred them vp to this worke for of them selues they were not able to do such things They serued no Idoles nor false gods they needed not to be ashamed of their master the God of heauen was their Lord and they his people he was their master and they his seruants he their King and they his subiects they would goe forward with their worke they must haue a Citie to dwell in to serue their God who would defend them in this their well doing these men had no authoritie to stoppe or forbid them to worke they had nothing a do in Ierusalem nor any authoritie they would not obey them but with all diligence applie this worke vntill it be finished The Apostles when they were forbidden preached and would not obey but said they must obey God that bad them Thus must all they that take Gods worke in hand confesse it to come from God and that he blesseth their doings that all the praise may be his and that they of them-selues be weake vnable to doe such things without his special grace and assistance All good men in such enterprises will saie with Dauid Not vnto vs O Lord not vnto vs but vnto thy name giue all the glorie If these wicked men had had anie worldy shame or feare of God in them they would haue quaked trembled as the good men reioiced to haue God on their side to further them so they whē they heard the god of heauen named to be against them and that it was his doing they would haue forsaken their Idoles and haue furthered this building or at lest haue sitten still and not hindered it For who is able to withstand his will or hinder that he will haue forward The Deuils in hell quake and tremble at the naming and considering of Gods Maiestie but these wicked Imps not onelie now but sundrie times as appeereth hereafter in this booke most cruellie spitefullie and craftelie goe forward in their olde malice and by all meanes seeke the ouerthrow of this building So farre worse is a Deuil incarnate in an ill man then by him-selfe in his owne nature When the Deuill will worke anie great mischiefe he taketh commonlie one man or other Angel or creature to doe it by knowing that he shall doe it more easily that waie then if he should attempt it by himselfe Howe is euerie murther false witnesse whoredome robberic c committed but when the Deuill stirreth vp one man against another Let euerie good man therefore take heed vnto him-selfe how he yoaldeth vnto sinne For in that doing he maketh him-selfe a slaue to the Deuill and his instrument to worke by One Deuill will not offer that villany to another Diuell to make him his slaue but if he canne bring man vnto it there is his reioycing Take heede therefore O man In that they confesse them selues to be the seruants of the God of heauen it is as much to say as they wrought not for them-selues nor at their owne appointment nor for their owne profit they wrought for their masters cause and for his glorie Good seruants in al their doings will seeke their masters profit and praise not their owne they liue not for them-selues but al the profit of their doings returneth to their masters If they take any thing to them-selues more then their master giueth them they be theeues vnto him they doe him no true seruice Let all the builders of Gods house therefore whether they be rulers in the common wealth as Nehemiah was now or of the learned sort in the ministrie or els where not onely confesse in words that they be seruants to the God of heauen but most
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
hinder and ouerthrow this worke or so vnwilling to helpe their countrie that they will suffer them to goe forward in it Nay I warrant you ye shall finde them stout men ready and willing to defend their countrie and will not suffer such runnagates to strengthen themselues against them Shall they offer their old sacrifices shall they restore their old Religion in dispite of vs and our Countrie and goe about to draw others to their Religion Shall they vse their old accustomed solemne daies their great assemblies and haue it for well done Nay let them assure them-selues we shal finde them otherwaies occupied we shall hold their nose to the grindstone they shall not haue leisure to praie and to be merie as they looke for They worke so lustelie as though they would finish it in one daie afore their neighbours should espie them but they shall finde it farre otherwise we foresee their meaning well ynough we wil be heauie neighbours to them it shall not fall out as they looke for Manie Kings afore them were busie to builde some one place and some another and in manie yeares but these braggers goe to it so greedelie as though they could finishit in a day or two A sorte of beggerlie vagabonds and proud beggers take this worke in hand as though they were able to goe thorough with it What will they doe will they glew the olde stones togither againe when will they get new stone The old ones are burnt to powder knocked in peeces and will not serue for anie building againe They shal finde it another maner of worke to finish then they looke for The same miseries is the building of gods Church subiect to at this day the same scoffes mocks threatings and Ieopardies are daielie spewed out by such like wicked ruffians and Popish impes some in corners and their drunken feasts some afore Princes and rulers yet God confoundeth their wicked deuices comforteth and encourageth his poore people to goe forward and the Lord blesseth their doings God in all ages hath chosen the abiects of the world to set vp his kingdome by and to ouerthrow the pride of mans heart be they neuer so worldlie wise 6. Tobias the Ammonite It was not sufficient for this Miles gloriosus Sanballat to raile at Gods people and their building as proud Golias and blasphemous Senacherib did afore him to their open destruction but starteth sorth another flattering lewd lubber Tobias an Ammonite that slaue peisant seruant and bondman as he termed him afore ca. 2. ver 19. and he not with so manie words but with as bitter scoffs scorneth as scornfullie at them as Sanballat did afore And he standeth vp saieth if it like your worship you neede not thus to vex and chafe your selfe at these vile Iewes For let them goe on forward with their building as they haue begon when they haue done the worst that they maie if a fox come vp he shal breake downe their stonie wall he shal scrape it downe with his clawes and deface it What needeth your mastershippe to care for so small a matter it can doe no harme quiet your selfe we shalbe able to deale with them well ynough ouerthrow them ye are a man of wisdome and authoritie and may easelie put these vagabonds to flight we neede not so much the strength of a Lion as the subtiltie of a fox to vanquish them Thus bragging Thraso neuer wanteth a flattering Gnatho and one Iade claweth another by the backe and all to discourage the poore worke-men Our miserable daies can giue many like examples as when the bloodie butcher sate broiling gods Saints and that glorious disputation at Oxford with Gods good and learned ministers whom after many such like blasphemous mocks the Lord of his mercie tooke to his rest and yet suffereth some of his enemies to liue in shame who in so long a time cannot repent but are giuen vp to their owne lusts and hardned hearts so farre as man can iudge beside manie other young whelpes of their teaching which can barke in corners and make themselues mery with railing and scoffing at the holie Scriptures of God the ministers and professers of it ye some became so shameles that they would call their dogges by the names of the first writers and professors of it But our God liueth who will defend his owne quarrell and confound his foes laugh they neuer so merilie or bragge and scoffe they neuer so bitterlie Salomon saieth God will mocke them that mocke And Dauid saieth he is blessed that sitteth not in the seate of scorners Diocletian the Emperour as Volaterane writeth had a Iest er called Genesuss who vsed to make him merie at his dinner and amongst other deuices would scosfe at the Christians with madiestures but God plagued him for example of others that they should not doe the like and yet it is to common at this daie they cannot eate their meat nor be merie except they haue some at their elbowe that will blaspheme scorne and laugh at the Religion Scriptures and louers of it A shrewd kinde of triall for poore soules for some are so weake that rather then they wil be mockt loose their estimation amongst their acquaintance or haue a straunge looke of many a gentelman their neighbour they will forsake God his word and religion and saie what soeuer a man will haue them What hindereth more at these daies then such like bragges and mocks as these What will these new fellowes doe saie they will they ouerthrow that faith that our selues had so manie yeares agoe Nay let them alone a while sit downe and laugh at them they wilbe trapt in their owne snare Doe they so turne the whole world into their owne phantasies wil such a Prince or such suffer it See ye not this great man and that great man looke straungelie at it ` Doe anie of the ruelers belceue it but a sort of rude and common people Are not al countries in trouble about it and haue bene manie yeares Liue quietlie and let them alone a while and looke for a daie applie it better when it cometh then ye did the last was lost for want of good looking to in time But the good Christian will with patience goe forward and not be ashamed of God nor his word nor affraied of such proud bragges nor amased at their bitter scoffs He knoweth that all which will liue godlie in Christ Iesu must suffer persecution and that all good fathers from the beginning haue suffered the same prepareth his backe and shoulders patientlie to beare all sorowes for his masters cause Dauid complaineth in all good mens names we are become amocking stocke to our neighbours alaughing matter and scoffing to them that be round about vs. When Peter had preached the fearefull last daie to be at hand they mocked him saying where is the promisse of his comming that thou hastso long talked of Since our fathers died do not all things
commaunded to releeue succour and help by al meanes that we may Nehemiah hateth not the men but their wickednes so we learne to put a difference betwixt the man and the sinne of man and pray for mercie to the one and iustice to the other Man is Gods good creature and to be beloued of all sortes Sinne is of the deuill and to be fled of all sorts And it is a great difference whether we pray for reuenging our owne priuate quarell which may not be in any case or it be for Gods cause and glorie which we would seeke the furtherance of by all meanes we may 6. Then we builded the wall This verse declareth what they got by this short prayer The peoples heart was incouraged to go forward with this worke in so much that they repaired all the breaches of the wall ioyned it all together as though it were one whole sound wall neuer had bene defaced afore Praier is a souereigne Salue for all sores for it will heale not onely the wounds of the bodie and soule but also hard stonie walls This is the common practise of all good men when they be scorned for the Lords sake to turne themselues vnto humble prayer commit the cause vnto the lord who will iustlie reuenge his owne quarell when he thinkerh good Dauid when he had complayned vnto God how the Iudges did mocke him and the drunkerds and minstrels sang their songes against him to make them merie withall and could finde no remedie he saith thus after that he was sore greeued at them but I O Lord made my prayer vnto thee and then the Lord comforted him Likewise King Ezechias getteth him to the Temple when Rabsachis had railed against the liuing Lord and written blasphemous letters he read the letters in the sight of God falleth to praier and desireth the Lord to help him in that extremitie and his God deliuered him This prayer of Nehemiah is not long for God regardeth not so much the length of our prayer as the earnest hartie desire of the minde with an humble submission of him-selfe to the Lords good will and pleasure repenting earnestly for his offences and faithfullie hoping without mistrust for the Lords comfortable assistance when and as he shall thinke good by this praier they obteine at the Lords mercifull hand boldenes to goe forward with their building and to contemne their prowd mockes and brags they finish the whole length and the height of the wall in dispite of their enemies and the people were not wearie of working but the more they wrought the more desirous they were to worke stil for the good successe that they had in building hitherto did encourage them to go forward with it and they doubted not but that god was with them therfore feared no other Let vs learne therefore at these good mens examples to be bolde and constant in wel doing and not to feare euery bragge and blast of winde Let vs be as a lustie horsse that goeth through the streete and careth not for the barking of euery curre that leapeth forth as though he would bite him so let vs not be afraid of the barking curres nor looke backward but goe on forth not changing with euerie tide and the mightie Lord will strengthen our weakenes with good successe to finish his building for so haue all good men done from the beginning 7. It came to passe that when Sanballat and Tobias the Arabians the Ammonites and the Azdodites heard tell that a Salue was come on the wall of Ierusalem and that the breaches of it began to be stopt vp they were verie wroth 8. And they conspired altogither to goe and besiege Ierusalem to make a scattering in it 9. But we prayed vnto our God and set a watch by them day and night in their sight 10. And Iudas said the strength of the bearers is decaied and there is much morter and we are not able to build on the wall 11. And our enemies said they shall not know nor see till we come into the midle of them and we shall slay them and make the worke to cease AS good men goe forward with Gods worke so the wicked swell for anger encrease in mallice against them and by all meanes possible not onely by them-selues go about to ouerthrow all their good enterprises but they seeke all the partakers that they can get and will refuse no kinde of man be he neuer so ill to ioyne with them so they may obteine their purpose hinder the Lords building Sanballut and Tobias afore thought with their bitter scoffes bigge words hautie lookes to haue dashed these poore soules out of countenance and made them to leaue building but now when they see they were not afraied but wrought more lustilie they make other deuices they will fight for it they gather a great company of neigbours as ill as them-selues and will set vppon them kill them and ouerthrow their building Such a thing is malice once earnestly in mans mynde conceiued and specially for religion that it so blyndeth a man that he seeth not what he doeth nor what will follow of his doings He that falleth from God wandereth in darkenes and cannot tell what he doeth where he is nor whither he goeth but the farther he stirreth the farther he is out of the way and the more darkenes he is in for God is light the way trueth and life and he that hath not God for his guid cannot finde the true way to euerlasting life Let euery man therefore that will walke vprightly in the feare ofGod take heede how he once giue place to any wickednes for if the deuill get a little entrance into thee he will drawe the cleane away with him if God be not more mercifull to holde thee When the deuil tempted Eue he appeered in likenes of a serpent to teach vs that as the head of the Serpent is the greatest parte of the bodie and wheresoeuer the head getteth in the whole bodie followeth easilie So the deuill if he once enter into mans heart he will creepe into all partes neuer cease vntill he possesse the whole man and bring him to euerlasting death with him and destruction in this world as he did with Iudas entring into him first by little and little but after that Iesus Christ had giuen him the soppe he did so fullie possesse him that straight waies he betrated his master the Lord of life into the hands of wicked men to be put to most vile death and all for greedines of a little monie Sanballat by the help of Tobias had now gotten a great band of Souldyers of others and specially of Arabians Ammonites and Azdodites to fight for him against these seelie soules for no other quarrell but because they heard say that they had repaired al the breaches of the walls of Ierusalem Their foolish madnes appeereth the more because they rage so fiersly for onely hearing how well
euerie age to hinder the comfortable building of Christs Kingdome and spirituall Ierusalem by all meanes that he can deuise and neuer more feirselie then now in our daies But as God stirred vp Nehemiah then to defend and encourrage the people to goe forward with their building notwithstanding their cruell assaults so the Lord stirreth vp some few to stand in defence of this trueth and Gods enemies winne not at their hands so much as they looke for And as Nehemiah here setteth the People in order by their Kinreds with their Swords Speares and Bowes to defend the workemen so should good Magistrates place euerie where stout Souldiers of one doctrine and Religion in dued with the speciall gifts of the holie Ghost as knowledge of tongues discerning of spirits and Doctrines able to confute the false and defend the trueth with gifts of vtterance Eloquence and persuading and with gouernment to bridle the vnrulie and troublesome folke that the flock of Christ Iesus which he bought so dearelie be not drawne awaie headlong by deuillish Doctrine from their Lord and Shepheard of their soules the Lord Christ. God for his mercie sake stir vp the hearts of Magistrates and speciallie Courtiers to set this example before them-selues and diligentlie to follow it that we be not found more negligent in this our free libertie vnder the light of the Gospell in seruing our God faithfullie then these poore Iewes were vnder the Ceremonies of Moses after their Captiuitie A lamentable case to see how bold and earnest these Iewes were against so manie feirce enemies and how colde negligent and carelesse we that beare the names of Christians be Lord encrease our faith help our vnbeleefe and make vs with courrage to worke at thy building We are lulled on sleepe we wallow in wealth and forget thee we seeke our owne aduauncement in the world and care little or nothing for the aduauncement of thy Kingdome thy glorie thy people and the wholesome doctrine of saluation declared vnto vs in thy holie word 14. Andwhen I sawe them Irose and saied to the Nobles After that Nehemiah had thus like a good Captaine set the people in aray by their kinreds appointed them their standing places and weapons and conueied him-selfe into some corner to breath and refresh him-felfe he looked about him and behold Sanballat Tobias and their fellows were at hand appeared in sight and Marched forward in Battaile aray toward the walls stoutlie to dash them out of countenaunce if it had beene possible But then Nehemiah though he was wearie and satte downe to rest him-selfe besturred him rose vp quicklie forgatte that he was wearie plucked vp his spirits and called the Nobles officers and the people together and because the time would not suffer him to vse manie words the enemies drawing so neere he maketh a short but a pithie oration to them and in effect so much as could haue bene spoken in a long time and at leisure and all to this end to imbolden them to cast away the feare of man and feare the mightie Lord of hostes in whose hand it was to dispose as he thought good and not onely that but the honestie of the cause was such that they could not without great shame and reproch leaue it vndefended so farre as their powre would stretch They fought against infidels for the mantenaunce of God his true Religion they fought for their breethren for their sonnes their daughters their wiues houses life lands and goods They had of late bene in captiuitie they felt the smart what it was to liue vnder straunge Princes God had mercifullie restored them to their countrie againe and prospered well the beginning of their buildings and should they now cowardlie flie awaie loose all that they had gotten fall into their owne slauerie liue among Idolaters their wiues and children to be prisoners afore their face He that had any blood in him cyther feared God or loued his countrie and people would first step out in so good a cause manfullie defend it spend his blood in it would striue who should be the first and foremost to giue the onset not doubting but that mightie God who had so prospered their doings hitherto would with good successe finish it to their great comfort perpetuall commendation Ioab vseth the same reason to Abisai and his Souldiours tofight for their people and countrie God neuer faileth them that faile not them-selues doe thou thy duetie and no doubt God wil fill out the rest What a courage had Nehemiah that being come thither but of late durst speake so boldlie to the noble men and rulers with the people which should haue taken the matterin hand them-selues and encouraged others rather then he But in Gods cause when those that should be furtherers of it waxe colde and eyther will not or dare not then those whom God doeth thus earnestly moue may and ought so much as in them is encourage all sortes of men manfully to goe forward in seruing the Lord. And whereas feare is a great hinderer of al wel doing he beginneth to pluck away that block first which being remoued boldnes must needes follow and take place Feare not saith he their braggs their sterne countenance proud lookes their glistering armour their great bands of souldiers their mighty captaines their long speares sharp swords they are cowards their heart faileth them they are like mules with golden Trappers and costly foote-cloth which outwardly shew brauely vnto the eie but vnderneath are slow Asses and dull beasts So these big boasting Thrasones and vaunting Milites gloriost make a shew of great matters as though they would and could pull downe all destroy all afore them at their pleasure where in dede they be faint harted lubbers and dare do nothing as it appeereth here after Our god is an almighty Lord at whose looke the earth quaketh and the deuils tremble and these wretches be vile wormes meat mortall men Gods enemies and children of darkenesse Our God alone is strong ynough for all the deuils in hell and out ofhell withall their members and partakers Why should ye be afraid to fight in his quarrel he hath done what he wil in heauen earth and hel as the Psa. saith All things bend when he doth beck all be at his call and commandement Shrink not from this Captaine he will defend you manfullie fight vnder his banner and the victorie shall be yours The worst that the wretches can doe you is to hurt the bodie but our God teacheth vs to feare him that casteth both bodie and soule into hell fire Remember the old graund Captaine of our fathers Moyses when Pharaoh with a mightie power chased them to the red Sea where the people were afraid and saw no remedie but either leape into the Sea and be drowned or els tarie Pharaoh and be killed call to remembraunce I say what Moses in the like distresse and ieopardie then that ye be now in said vnto them in
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
out so now rather then in the building of the tabernacle by Moses or the first temple by Salomon which both were finished with great quietnesse and when he hath mused on it long he saith that it fared with this outward Temple as it doeth with euerie particular man that is the spirituall Temple of the Lord. when God made man in his innocencie it had bene easie for him to haue stood ifhe had would but after that he fell it was much harder to restore him againe It is harder to repaire an old rotten house then to build a new And to make an old man strong then a young God made Adam with a word easilie and breathed life into him but after that Adam fell what trouble and miserie fel afore he could be restored Christ Iesus must come downe from heauen vnto the earth nay into Hell to pull vs out of hell he must be accused whipped scourged falslie condemned thrust to the heart with a speare die and be buried ascend vnto his father againe open heauen gates which afore our sinnes had locked vp and abide manie moe sorowes afore we could be restored into Gods fauour againe and folow him where he sitteth on the right hand of his father So it is an easie matter to enter into Gods Church by Baptisme but if thou fall after how hard it is to rise againe daylie experience teacheth We mustrepent fast pray giue almes forsake our selues condemne our selues with bitter teares and trembling worke our saluation stand in continual warr against the deuil the world and our owne affection which thingsto do are more common in our mouthes then in our liues and more doe talke of them then practise them God for his mercies sake forgiue vs and amend vs all It fareth so likewise in the outward Church of God in all ages In the beginning Peter conuertedat one sermon 3000. and at another 2000. Paul filled all the countries from Ierusalem to Illiricum with the Gospell The Apostles and their suc cessors conuerted the whole world vnto the Lord in few yeares but how manie ofthese countries where their successors preached haue fallen backe and how litle hope there is oftheir returning againe vnto the faith the Iewes Turkes and Infidels declare whome God hath giuen vp to their owne lusts and though they inhabited the same countries where true Christians dwelt afore yet they haue hardned their harts that they wil not vnderstand nor open their eies to follow the footsteps of them that went afore that they may see the light How hard a thing it is at this day to turne a Papist and speciallie to see one that knew the trueth once ifhe fall to Poperie or other errours to rise againe and beleeue the gospell we haue to manie examples to teach vs. I feare the saying of the Apostle may be verified on them it is vnpossible for them that were once lightned and knew the trueth if they fall away to be renued by repentance The Lord in his mercie stay vs that we fall not from him for it is horrible to fall into the hands of the liuing God in his Anger 22. And 〈◊〉 that time also Now when Nehemiah had thus perswaded the nobles the rulers the people manfully to stand in defence of their city diligently to follow their worke in building of the walls hadset both the souldiers the 〈◊〉 in order aray like a good captaine master of the workes looked diligentlie to ech of them all the day long that they slipt not away from their charge nor loytered at their worke kept the trampet with himselfe as a thing of great importance trust to giue warning if the enemie did approch lest there might some mischiefe fall out in the night he appointeth awatch for the night season also to preuent al practises that might be deuised against thē A good Captaine will so prouide both for day night in peace warre that the enemie who is euer to be feared euen when he pretendeth most quietnes and friendship and when he seemeth to flee retireth ost on a sodaine to see whether there be anie power remaining to hold him out he will forsee I say that the enemie haue no vantage against him but euerie place be well manned and fensed to withstand him He willeth the people therefore that euery man shall watch in the street afore his owne dorewith his seruants that no mischiefe fell out within the Citie where so manie hipocrites and hollow-hearted people and vnwilling folke of all sorts to further this worke did dwell The outward enemie might do much harme but inward treason might ouerthrow all in a short time For the vtter enemie the watch of the wal would be able to withstand him giue warning to the rest for aide and if any practise were within the Citie the watch in the streetes might suppresse it for a time vntill more aide came He had good cause to prouide for this for experience taught him as is written afore that the tribe of Iuda was wearie and discouragedthe people to worke Semeia and Noadia as though they were Prophets sent from God counselled him to take sanctuary and saue him selfe for they sought his life which was not for anie good will but to discourage him from his worke and diuers of the rulers were ioyned in friendship and marriage with Sanballat and Tobias receiued messengers from them and bewrayed his doings to them againe as appeereth hereafter and therefore not knowing whome he might well trust he could doe no lesse but keepe watch and ward day and night on the walles and in the streetes both against the outward and the inward enemie O worthie wise and stout Nehemiah where is one courtier that hath folowed thy footsteps since thou wast borne God for his mercie raise vp some that though not with that fulnes of spirit yet with such courage and measure of grace as shall please him to giue some one may in ielousie of spirit take in hand the repayring of the olde ruinous walls of Gods Church house and Citie that both the outward and inward enemie which haue wrongfully possessed inuaded and wasted the Lords inheritance may be vanquished and suppressed and Gods Children may in quietnes of minde worship and serue the Lord our God as he hath taught vs. After all this watching and warding he is not wearie but we will to our worke againe saith he as soone as the day peepes Who could or would haue taken these paines but he it would haue discouraged anie man but him But Nehemiah knew well that Sathan neuer ceaseth to trouble the Lords flocke and though slothfull Idlenes be meetest for him to worke by yet he forsaketh not the painfull labouring man and will assault him like wise Let euerie man therefore take heede how he standeth and see that he fall not for Sathan refuseth no sort of men to ouerthrow them no time nor place he disdaineth but is glad if he
hand of the oppressour saith the Lord c. Seeke iudgement releeue the oppressed iudge the fatherlesse and defend the widowe Almightie God commaundeth the Magistrates to execute iudgement in the morning therefore they must vse no delaies in doing iustice God commaundeth the magistrates to seeke iudgement therefore in cases of oppression they must not stay till they be called for God commendeth vnto the Magistrates all that are oppressed but speciallie the fatherlesse and widowe because they want the defence of their parents and husbandes euery man goeth ouer where the hedge is lowest Iosias executed iudgement iustice he iudged the cause of the afflicted and poore saieth the Lord of Iosias Iob saieth thus of himselfe I deliuered the poore that cried and the Fatherlesse him that had none to help him c. I put on iustice it couered me my iudgement was the eie to the blinde I was a father vnto the poore and when I knewe not the cause I sought it out diligentlie I brake also the chawes of the vnrighteous man and pluckt the pray out of his teeth c. It appeereth by this that Iob was a worthie Magistrate God send vs manie such as Iob was The Sunamite whose sonne Elizeus raised to life soiourned in the time of famin seauen yeares in the land of the Philistines in her absence her lands goods were vniustlie entred vpon at her returne she complained of the iniurie to Iehoram the King of Israel Iehoram without delay commaunded an Eunuch to restore her goods and landes vnto her Restore thou saieth Iehoram all that are hers al the fruites of her lands since the day she left the land euen vntill this time The Iewes in Nehemiahs time were greatlie oppressed Nehemiah was verie angrie with the Princes and rulers which oppressed them saide vnto them you lay burdens euery one vpon his breethren c. Restore vnto them this day their lands their vineyards their oliues and their houses If it be the magistrates duety to deliuer the oppressed they must take great heede that themselues be neither principals nor accessaries in the sinne of oppression If they be guiltie iudgement shalbe turned into wormewoode and the righteous shalbe solde for siluer and the poore for shoes that is to say filthy bribes shal be more accounted of then mens liues which are most pretious 5. The Magistrate looseth nothing by deliuering the oppressed IF he doe it with a single heart beside the testimonie of a good conscience which is a continuall feast he may assure himselfe of Gods fauour and blessing and of the singuler liking of all Gods people Iosias did eate and drinke and prosper when he executed iudgement and iustice when he iudged the cause of the afflicted and the poore Iob deliuered the poore that cried the fatherles him that had none to help him and the blessing of him that was ready to perish came vpon him Our souereigne Ladie Queene Elizabeth hath dealt gratiouslie with manie poore suters at the Court she hath spoken comfortablie to them and procured restitution accordinglie If it be no disgrace to this noble Ladie which sitteth vnder the cloth of estate to deliuer the oppressed it is no blot to inferiour magistrates if they doe the like If the Prince pleaseth God highlie and winneth the hearts of her subiects soundlie for releeuing the oppressed it is verie certaine that those Cormorants which grynde the faces of the poore are accurssed of God and loose the hearts of his people If the Prince sitteth fast in the seate of her Kingdome for tendering the case of the oppressed can they assure them-selues of sitting quietlie vnder their vines and figge-trees which eate bread baked with the teares of men It is certaine they cannot for besides the manifold curses of god and his people their owne consciences doe mightelie sting them and are enemies ynough to torment them 6. Oppressours shall be 〈◊〉 punished CVrsed be he that remoueth his neighbours marke and all the people shall say Amen If they are accurssed by God and his people which remoue the marke of the land they are more accurssed which take awaie house and land Oppression maketh a wise man madde Madnes is a greeuous punishment God punisheth Oppression by madnes one grosse sinne by another Ye haue builded houses of hewen stone but yee shall not dwell in them ye haue planted pleasant vineyeards but yee shall not drinke wine of them The reason of this is set downe by almighty God in the same verse in these words your treadings are vpon the poore and you take from him barthens of wheate that is to say the necessarie reliefe of him and his familiy If the taking away of burthens of wheat from the poore was so great a sin the taking away of arable ground which by tillage and gods blessing bringeth reliefe to a man and his family is no litle sinne They shall not mourne for him saieth God of Ioachim the King of Iuda which was a great oppressour he shallbe buried as an asse is buried and cast forth as a carrion aboue the ground euen without the gates of Ierusalem Ioachim had closed himselfe in Cedar but that was not able to keepe Gods iudgements from him The stone shall cry out of the wall and the beame out of the timber shall answere it c. As if almighty God should say rather then the vile dealings of Oppressours should not come to light the stone shall cry out of the wall I am built of blood and iniquitie and the beame out of the Timber shall answere I am built likewise of blood and iniquitie If the stones and beames of oppressours houses giue in their euidence like honest Iurates against such houses the Oppressours must prepare them-selues to heare this feareful sentence pronounced by the Lord chiefe iustice of heauen and earth against them woe vnto him that builderhat owne with blood and crecteth a citie by iniquitie They which oppresse others doe more hurt themselues then those whom they oppresse the smart of the oppressed hath an end the smart of the Oppressour is euerlasting for he heapeth vnto him-selfe wrath against the day of wrath and of the declaration of the iust iudgement of God There were neuer any oppresfours so many and mighty but at the length they were met with Gods iudgements haue feete of wooll but they haue armes of brasse It is long ere God begin but when he striketh he payeth home Esay chap. 30. ver 14. 17. Woe vnto them that imagine iniquity and worke wickednes vpon their beds when the morning is light they practise it because their hand hath powre and they couet fields and take them by violence and houses and take them away so they oppresse a man and his house euen a man and his heritage therefore thus saieth the Lord behold against this family haue I deuised a plague where out ye
crucifying cōdemning the sonne of god their sauiour When-soeuer the scripture speaketh of any going to this Citie it saieth commonly they went vp to Ierusalem because it was built so on hils that on what side soeuer thou camest in thou sholdst goe vp an hill which though it seeme a small matter to be noted yet God which doeth nothing in vaine as he did by other outward things teach that grosse people heauenly things as here in this clyming vp to this earthly citie they left worldly things beneath them in the vallies so they that would pray vnto the Lord or seeke the heauenlie Ierusalem must climbe vp by faith into heauen to the mercie seat and throne of grace casting awaie all worldly cares and leauing that behind The common opinion is that Adam our first father dwelt and was buried here in this Citie And the Scripture teacheth that good father Abraham offred his sonne Isaac on the mount Moria where Salomon built the temple Which all were figures that Christ Iesus the new Adam should be buried in the same place where the old Adam was to restore to vs that life which old Adam had lost and should offer his pretious bodie on the tree for our redemption a sweeter sacrifice then Isaac or anie bloodie sacrifice that was offered in the temple of Salomon It is comfortable to consider and wonderfull to behold how the wisdome of God hath made the circumstances of our destruction by Adam saluation by Christ Iesus to agree Adam in Paradice a garden of pleasure offended God was cast out for his disobedience and we all his posteritie Christ Iesus was buried in a garden and hath by his death restored to vs life againe By the intising of a woman man fell from God and by a woman that blessed seede Christ Iesus was borne and reconciled vs to his father againe By a pleasant apple was man deceiued but by Christ hauing bitter gall giuen him to drinke man was saued In that garden had Adam all pleasant things freelie giuen him and in this garden without the Citie had Christ our Lord all cruel and spitefull torments that could be deuised that we should goe forth to suffer with him forsaking the daintie pleasures of this Citie In the temple no sinne could be forgiuen without shedding of the blood of some sacrifice and in this world is no pardon of our wickednes without the blood of Christ Iesus the innocent lambe of God And as by the fall of one man Adam we all were condemned so by the rising from death of one man Christ Iesus we are iustified By the corruption of our father Adam we all did perish and by the Innocencie of our brother the Lord Christ we al be sanctified Why should not the goodnes of the one profit vs as much as the illnes of the other did hurt vs or rather much more blesse vs being the immortall sonne of the liuing God and the other being but a mortall man made of the earth And as they that had anie sute to the King or sacrific e to be offred by the Priest first entred in at the vttermost gate where the common sort of Citizens dwelt then through the second where the Leuits learned men were and lastlie in at the innermost gate where the King and his palace the hie Priest and the temple were built so they that will goe to the great King and hie Priest of the heauenlie Ierusalem must first enter the vttermost gates where al sorts of Christians are borne into this world and then be brought to the second to be intructed by the ministers in the lawe of the Lord and receyued into the Church and there nourished by the Sacraments of God which being diligentlie done he may boldlie enter at the Innermost gate to the Kings Palace and temple to make his humble sute pray and offer his bodie a liuelie sacrifice to God the father by Christ Iesus his sonne King of Kings and Lord of the heauens who also is our high Priest and Archbishop that offred vp that sweete sacrifice of his owne blood for our silthie and stinking sinnes For as the king and the Priest dwelled both togither in the Innermost warde and on the high hils so our King and high Priest Christ Iesus hath taken vnto him-selfe the kingdome and priesthood and by his holie spirit made vs a king lie priest hood to God his father Kings that we might by him conquere the kingdome of Sathan and Priests to mortifie and kill the silthie lusts of our flesh and offer our soules a liuing and holie sacrifice to serue him For as no sacrifice could be offred any where but in this onelie Temple of Ierusalem so no prayer nor thankefull sacrifices can bee offered vnto him but in the name of Christ Iesus his sonne and our Lord. Lastlie as God of his iustice for the wickednes and superstition both of the Princes Priests and the people destroyed the kingdome law and priesthood of Moses neuer to be built orrestored againe though the Iewes sundrie times attempted it and with great sommes of money would haue gotten licence to haue yearelie come and lamented the destruction of it Yet both Emperour Elius Adrianus to withdraw them from it built a new Citie in another place called it after his owne name and graued a Swyne and his owne Image ouer the gates to bring them in hatred with it and commanded in paine of death they shold not come thither God also with Earthquakes ouerthrew their doings destroyed their tooles and swallowed vp the workemen So in his mercie he hath built a new spiritual Ierusalem giuen vs the comfortable tidings of the Gospell sent his Apostles to preach it through all the world set vp a new kingdome and ministerie not in a corner of the world as it was then but through all countries that all which beleeue may be saued and that not in feare and threatnings as the law was but in louing kindenes mercie grace peace and trueth in Christ Iesus Many of these things are well noted by Wolphius and other learned men and because there is diuers times occasion giuen in this Chapter to speake of these figures and spirituall comparisons I haue once for all set them downe that I neede not oft repeate them afterward and they that list may briefelie here see all set togither and applie them afterward as occasion serueth I will not in this Chapter as I haue done in others follow verse by verse nor sentence by sentence nor word by word to examine them particularlie because it standeth most of names wherein the vnlearned should not take so much profit as labour in reading of them though the learned may with pleasure picke out good lessons of them by Allegoricall interpretation of the places c but I will briefelie note such things here and there in some verses as shall giue occasion to help the simpler sorte to further the building of these walls for
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