it neuer so small be in paine the rest of his body is greeued also euery member seeketh to ease it as they may so they be naturallie linked together So should all Christians being members of Christs mistical body one beare the griefe of another help to releeue him when Nehemiah had bene thus long sad weeping fasting praying he was now cast into a verie greate feare by reason of the kings earnest re quiring the cause of his sadnesse Thus one sorow followeth a nother and a Christian mans faith and patience is continually e xercised when one griefe is ended it hath another streight-wayes following The king said this sorow must needs come from a heauy heart seing thy body is not sick This toucheth a man neere when he must needes open the secrets of his heart to a king whom he cannot tell how he wil take it or what opinion he hath of him Many thoughts and suspitions rise in good mens hearts as wel as ill mens and cast them into great feare for euery man is subiect to affection of his owne nature Nehemiah might feare lest the king had heard some accusation against him or had taken some displeasure with him or would not graunt his request or some other would hinder his sute or might lose his office c. and therefore no marueil if he were sore afraid but a strong faith will boldly passe through all such cares and trusting in God will continue his good purpose The troubles of the righteous be many saith Dauid but the Lord will deliuer him out of them all 3. And I said After that he had something ouercome his feare and recouered his spirits he declareth vnto the king the cause of his sadnes The Maiestie of a king wil make anie good nature afraid to speake vnreuerentlie though they be daylie in company with him and fauour as Nehemiah was And though the curtesie of a Princebe such that he will abase and humble him selfe familiarly to vse his subiect yet the subiect should not ouer boldely nor saucely behaue him selfe toward his Prince Diogenes said Aman should vse his Prince or peere as he would doe the fire The fire if he stand to neere it will burne him and if he be to far of he will be a colde so to be ouer-bold without blushing or reuerence bringeth in contempt of both syds For the King will thinke him tosaucie the subiect will forget his duety And to be ouerstrange and afraid will cause the King to thinke him to be of an ill nature and not bearing a good heart towards him Therefore Nehemtah not ouer-bold with his Prince with most humble obeysaunce wisheth the king good life as the common phrase of the scripture vseth to speake plainly telleth the true cause of his sorow and sad countenance Here we may learne the duetie of Christians that liue vnder heathen Princes That is they may not onely serue them but ought humbly to obey reuerence them For surely this kinde of salutation in Nehemiah to pray for the kings life was not holy-water of the court from the teeth outward Saluta libenter but from an vnfeyned heart desiring it S. Paul who liued vnder Th'emperour Nero as wicked a man as euer the earth bare biddeth to pray for all kings them that be in authoritie which then were all infidels that vnder them we may liue a quiet life with godlines honestie And if thou thinkest such ill men ar not to be praied for yet for the quietnes of gods Church thou must pray for them that God would so rule their hearts that vnder them we may liue a peaceable and godlie life For that is the reason that Saint Paul yealdeth though such wicked men will not learne their owne saluation them-selues After that Nehemiah had thus dutifullie behaued him-selfe to the king so that there could be thought no iust cause of any euil suspicion in him toward the king then he boldly declareth the cause of his sadnes and saith the Citie where his fathers lay buried lay waste the gates were burned And is this so greate a cause why Nehemiah should be so sad weepe faste and pray so long had he not seene nor heard of greater Cities and countries then it was which were destroyed as miserably as it was Babylon which was much bigger then Ierusalem was conquered not long afore by Cyrus Samaria their neighbour by Senacharib and Salmanasser c. But this Citie had a greater cause to belamented for then others For it was taken from wicked men by gods mightie hand giuen to gods people It was increased with many benefites from God beautified with religion Priests a Temple to worship the liuing God in strengthned by manie worthie Princes and lawes and was a wonder of the world It was the holy Citie because it was dedicated to the Lords seruice though the people were euill that dwelt in it and misused it The gospel saith the Deuill tempting Christ our sauiour tooke him into the holy Citie set him on a pinacle of the temple and Christ our lord foreseeing the destruction of it to be at hand wept for it This was then the cause of Nehemiahs sorrowe that God was dishonoured for that this Citie which was dedicated to his name and giuen to his people to serue him in was now defaced by heathen Princes his religion decayed people subiect to straungers Azelous man cannot abide anything without great griefe that seemeth to deface the glorie of his God But if these causes were not yet the natural loue to his countrie had beene sufficient to moue him to teares For as it is a pitifull sight to see a Prince or Noble man to be cast from his dignitie to be spoyled of his honour landes and goods and become a carter and driue the plowe or lie tyed in prison so surelie it must needes moue any heathen man to see the Citie where he and his elders were borne and buried to be ouerthrowne lie open to all enemies vnfenced with walles or gates and be inhabited with a few cottegers and no better then the poorest ragged hamlet in a countrie much more Nehemiah must needs be touched for this citie wich was so famous through out the world There may be good reasons alledged beside these why he should weepe for his Citie and countrie as because it was a great reliefe and succour in all needes to all that liued in it from time to time and a greate strength to the countrie about it But what is that to be sad for the place where his elders were buried Is there any holynes in the ground that it is better to be buried there then els where Or the deade men aniething the worsse if they be pulled out of their graues What is the cause In deed it was called holie in diuers places of the Scriptures as other outward things be that are appointed and consecrated to a holie vse S.
which might iustlie offend the king also that he would so moue the Kings heart that his request might be graunted A worthie example for all Christians to follow in their sutes making to the Prince He goeth not to anie great man nor to anie other which was in fauour with the king to desire him to speake for him to commend his cause to perswade the King to graunt his request which he might lawfullie haue done Also he offereth no rewardes nor like pleasure to any man but turneth him to the God of heauen as the cheifest gouernour of all goodnes which setteth vp rulers putteth downe Kings and is King of Kings and praieth him to prosper his sute He praieth to no Idols nor saintes though he liued among that Idolotrous nation for he knew they could not help him but faithfully called on the liuing God which his good fathers had worshiped of olde time This prayer was not so much in speaking or kneeling but a lifting vp of his minde towards God and desiring him to further his sute Anna made like prayer when she powred out her sorow before the Lord mouing her lippes but speaking neuer a word In so much that the hie Priest thought she had bene dronken For it falleth out oft that in great sorow a man cannot let a teare fall the heart being oppressed with griefe and yet he at another time will weepe tenderlie So in prayer oft times the more earnestlie that a man prayeth the lesse he can speake his heart being so earnestlie giuen to call on the Lord. As when Moses was in great heauines and prayed for the children of Israell being in that great distresse God sayd vnto him why criest thou vnto me and yet there is not one worde written that he cried or said It is the praying and crying of the heart that God is so much delighted withal and yet neuer the worse if it burst out into words and shew it selfe Let no man then excuse him selfe say he cannot pray except he were in the Church or in his Chamber alone for in all places he may lift vp his minde to God though he were in the market or Mountaine and with hartie prayer though he speake not at all desire the Lord to heare him as Nehemiah doeth here in the presence of the King and manie others and no doubt if he pray in faith and for such things as further the glorie of God the Lord will heare him Let vs learne here to begin all our doings with prayer vnto the Lord we shall speede so much the better 5. And I said When Nehemiah had made his short prayer in so earnest a faith and perceiued the Kings good will towards him then with all humblenes not appointing the King what he should doe but referring all to his consideration and wisdome desireth him that if he thought it good if Nehemiah him selfe were thought a fit man for the purpose or his seruice had bene acceptable to the King that it would please him to send him to Iury to the city where he was borne and his Elders lay buried that he might build it vp againe No marueil that Nehemiah was afraid and prayed earnestlie for good successe in his sute for he knew well that the Iewes were counted a rebellious people and hated of all countries about them and the King might thinke him to make his sute for building of Ierusalem that they might settle aud strengthen them-selues against him other Kings and claime their olde liberties that they had a fore But God so mooued the Kings heart that he had no suspition of any such enterprise by Nehemiah his faithfull and trustie seruant With such modestie Princes would be dealt withal and not roughly nor vnreuerentlie for so Nehemiah doeth here most dutifullie Yf many men had their choise at the Kings hand now adaies to aske what they would as Nehemiah might haue done here would they not haue asked Castles Lands Offices and authority for them and their issue that they might haue bene great men in the world and not the building of a Citie which would haue bene a trouble and cost vnto them rather then any profit and when they had finished it it had not bene their owne but other should haue enioyed it and they little the better for it But such is the zeale of them that loue the Lord that they will seeke to build and not to pull downe as many doe and will preferre all things that may further the glorie of God though it be with their owne losse rather then seeke their owne profitte with the hinderaunce of it Terentius a noble-man Captaine vnder the Emperour Valens when he had bene in warres and sped well the Emperour liking well of his good seruice bad him aduise him-selfe what he would make sute for and he would reward him liberally Terentius being a zealous man in Religion and perceiuing the greate herisie of the Arrians to be much fauored and the Emperour himselfe being thought to be infected there-with could not abide such blasphemie against Iesus Christ our Sauiour put this supplication in writing and with most humble reuerence and earnest desire required the Emperour to graunt him his request he would think his seruice fully recompensed The effect of his supplication was that it would please th'emperour to graunt the true christians a Church to serue worship the Lord Iesus in seperatlie from the Arrians which disnoured him for it was not fit among the Christians to heare such blasphemie against the lord Christ as they spewed out The emperour reading his supplication and considering the effect of it was very angrie pulled it in peeces and threwe it away chyd with Terentius that he could deuise nothing to aske but that Terentius gathered vp the peeces of paper curteously and said If he could not be heard in Gods cause he would not make further sute for his owne profit O noble Captaine where is thy fellow who hath done the like but Nehemiah here Ester and some few other God increase the number of such religious men about Princes and then they will not gape so fast as they doe to pluck and pull away from god and his ministers al that they may scratch or scrape to the dishonour of God defacing of his glory decay of the ministery Religion al good learning thinking most highly of them-selues that they be worthie to haue all things where in deed they deserue least and the more they get the lesse ar they satisfied It is a full contentation to all good men when they see God glorified in his Church word and ministery for then they know if they dutifully seeke that the Lord wil not see them lacke that which shalbe necessarie for them and they wil content themselues with that portion that God giueth them and will not greedely seeke for other mens things wrongfully to the dishonour of the high God 6. And the king said When the King
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
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
afore him were buried in a place kept for that vse onelie And the Gospel teacheth that with the money which Iudas solde Christ our Lord for they bought the potters fielde to burie straungers in These places were sometimes within Cities some-times without as Iesus Christ our Master was buried in a garden without the citie Ierusalem and he met the poore widow of Naim at the gates of the Citie going farther to burie her sonne It was long after afore they vsed either Church or Church-yeards Like wise mourning for the dead would be bridled that it be not to much and seeme to grudge at Gods doings in taking our friends from vs. Dauid wept for his childe and praied whilest it was sick but after it was dead he wept no more Our sauiour Christ cast the minstrels and mourners both out of the dores when he raised vp the young woman in her fathers house By which we are taught that we should not daunce with minstrels for that is to barbarous against nature nor to be greeued with the death ofour friends nor desperatlie mourne with the heathen as though there were no life after this I would not haue you ignorant saith S. Paul of them that sleepe in death that ye mourne not as they that haue no hope to rise againe Sirach appointeth a reasonable time for reasonable mourning saying mourning for the dead is two or three dases and before he addeth or seauen daies at the most The cost that is made for the dead is rather as S. Aug. saith ful wel a comfort for the liuing then help for the dead For sure it is comfortable to all good folke to see our freind in his life-time to haue behaued him selfe so honestlie that his neighbours beare him so good will after his death that they will see him buried and it strengthneth our faith of the resurrection when the bodies are not cast away as beastes bodies be And although this generall doctrine of comelynes be most true comfortable yet many times the case falleth out so that manie a good man cannot enioy this kinde of burial In persecution many good martyrs haue bene deuoured of wylde beastes many torne in peeces hanged on gibbets manie burned their ashes cast into the water yet these good mē were nothing the worsse for wanting their graue For the kingdome of God standeth not in outward things but in true faith in God by Christ. For as it profiteth not an euil mā any thing at al to be solemnly buried so it hurteth not a good mā to want it in these cases if he cannot get it Euerie one shal receiue then as he hath done in his life not after his death nor his costlie burial We read of the rich glutton that he was buried no doubt costlie as all his life was gorgious but poore Lazarus gatt little cost at his death that could finde so little mercie in his life yet was the glutton in hell for al his pompe and poore Lazarus in Abrahams bosome in ioy But among all other foolishnes in Poperie I cannot but marueile at this that in their great solemne singing for the dead they would not vse but forbid Alleluyia to be songe If the Romish Church be the true Church and all well that they commaund why should the late Synagogue of Roome deface that which the best Bishoppes of Roome alowed of I erom writeth in his 30. Epistle called Epitaphium Fabiolae that at the buriall of that noble woman the people of Roome were gathered to the solemne funerall and there the Psalmes did sound aloud and Alleluyia rebounding with his Eccho on high did shake the gylded seelings of the Temple On one side a company of yong men on another side were old men which songe forth the prayses and deedes of that good woman And no marueile said he if men reioyce ofhir saluation of whose conuersion the Angels in heauen were glad The like is written in the 27. Epistle ad Eusto chium for her mother Paula In this I note the olde Church of Roome that at such solemne sunerals they sang Alleluyia on high as the Papists doe now on Easter day Then they praysed god for the dead for so Alleluya signifieth and now they pray god for the dead to get money with-all Then they reioyced of their saluation now they weepe for feare of the Popes purgatory Blessed are thoy that dio in the lord saith Saint Iohn Why then they goe not from paines here to miserie there Why should the new Romish Synagogue mislike that good ancient order the one of them must needs erre which manie thinke cannot be and specially in this our age There be other controuersies in these our dayes abroad which might haue beene verie well left vntouched if the quietnes of Gods Church had bene dutifullie sought as it ought to be As whither the ministers should burie the dead as the common order appointeth and whither burial-sermons are to be suffered and vsed c. This place giueth no great occasion to intreat of such matters and therefore I shall let them passe I loue not contention but doe earnestlie require euery one in his calling for Gods cause to seeke peace with all their might those that professe Iesus Christ I desire the Lord that they would ioyne with their Breethren in pulling downe the Romish Antechrist the common enemy of all Gods doctrine and Religion leauing such vnprofitable contentions which breede deuision And if they haue to many burial sermons in the citie God graunt vs some moe in the countrie Thus much haue I spoken by occasion of Nehemiahs mourning for the place of his fathers burial not for the losse of the houses Citie or walles or that he was troubled with such superstitious opinions of thinking any holynes in the place or that the dead folke weare any thing worsse in wanting their couering in the earth but that he was greeued to see the Citie which God chose him selfe to be worshiped in and those good men whose bones did rest there or had faithfullie serued the Lord in their life now to be giuen to heathen mens hands Gods Religion neglected the state of the common-wealth and good lawes ouerthrowne Gods enemies to triumph ouer them as though their god could not or would not restore them This shouldgreeue all Christians in all ages when they see the glory of the liuing God any waies blemished God graunt vs this zeale vnfeynedlie 4. And the King sayd After that the King vnderstood the cause of his sorowe and sadde countenance he both pitied the case and his mans heuie heart and God so mooued the King to fauour his sute that he asked him what he wonld haue When Nehemiah perceiued the kings good inclination towards him his sute afore he would declare his petition he turned him vnto the God of heauen praied him that he would so guide his tongue that he should speake nothing
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
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
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
it were the priuate profit of the Captaine But sure it is not without great cause that the holie ghost declareth here the order that Nehemiah set them in by their kinreds togither teaching vs that nature will moue one kinsman to be truer in al daungers to an other of his kinred rather then to a stranger and that one kinsman will open his griefe to his freind and take comfort at his hand rather then to him whome he knoweth not He cannot be bold with a straunge Captaine nor a straunge souldier and that discourageth him and casteth downe his spirits but when neighbours freinds and Cosinnes are togither vnder a Captaine whom they loue and know it imboldneth them they cleaue togither like Burrs if one be in daunger the rest will not forsake him where as straungers euery man seeketh to saue him-selfe and careth not for his fellow but letteth him shift for him selfe as he may This godly Example of Nehemiah in placing friends togither is to be followed rather then the priuate profit of one Captaine How strangely straunge Captaines haue vsed their straunge souldiers it is straunge to remember and pitie it is to see the souldier how vnwilling he is to serue among straungers and manie times doeth serue but slowly I haue seene when a meane gentleman hath gone to the warrs his renants would striue who should goe with him first if he refused anie to goe he thought his master loued him not but now by this deuiding of neighbour frō neighbour friends friends from other neither the gentleman that cannot haue his trustie men about him nor the souldier hauing not such a Captaine and fellowes as he loueth trusteth knoweth both the master the man seeketh by al means to tarie at home so the worst men are thrust out to serue which is to be lamented God amend it It is possible some will think me to saucie to enter into matters wherein I am not skilled but that forceth not the trueth must be spoken though some doe grudge and this Example of Nehemiah shall defend me whatsoeuer is saied to the contrary The scripture teacheth generally euery man his duety what kinde of life soeuer he liue God wil require that euery man should frame him-selfe to that rule therefore the preacher may enter into consideration of euery mans duetie so farr as the scripture leadeth him euen to the controulling of the mint as master Latimer of worthie memorie being found fault withall for medling in such matters alledged the Prophet saying thy siluer is turned into drosse When Iohn Baptist beganne to baptize and all sorts of people resorted vnto him amongst whome came the souldiers too he taught both the souldiers and all the rest how to behaue them selues in their kinde of life if they would receiue the gospel Here may be noted also what simple kinde of weapons were then vsed in the warrs and how many cruel and subtill deuises we haue of late deuised one to kill another Here is none other mentioned but the sword if they ioyned handstroks the Speare to push them away if they scaled the walls and the bowe to shoote a far of to keep them from comming neere the walls What glorie this Realme hath gotten with these weapons and specially by the Bowe all Chronicles declare and all nations for that feared vs but how in shooting the old gloric of this land is decaied and gaming and alehouses haunted to the hurt of the youth wasting of their monie weakning of their strength and decaie of this worthie exercise good men lament and few goe about to amend Shooting is a speciall thing not giuen to al men and nations but chiesly to the Iewes first while their kingdome stoode then to the Persians who yet can doe somthing with it and then to the English men who haue wrought great feats by it Few histories make any mention of other Countries that could or did vse it much in the warres and if there were some few among them that could doe something in it it was to small purpose or none in the battail Looke at our neighbours rounde about vs euen to the Scottish man which goeth neerest vnto vs and comming both of one Auncetor and it will easilie appeare how true it is If any shoot ill fauouredly we saie he Shooteth like a Scott and yet some few of them shoote well too The scripture which is Auncienter then any kinde of learning by manie yeares maketh mention that I smaell Abrahams sonne was a cunning Arther King Asahad out of one little tribe of Beniamin two hundreth and fourscore Thousand Archers King Saull was chased with bowe men and slaine with the Philistians The sonnes of Ruben God and Manasses were good warriers Bowemen fourtie and fowre thowsand seauen hundred threescore Indas Machabeus set his Bowemen in the forefronte of the Battaile Plintlib 7. cap. 5. writeth that Perses the sonne of Persius of whome the Persians had their surname should be the first deuiser of shafts but how vntruely it is reported these scriptures afore rehearsed which were long afore this time will testifie By the which the Auncientie of the scripture appeereth afore all other learning and yet the Papist will stand on his Auncientie and saie they haue all olde learning on their side where their fathers the Popes were but yesterday in comparison of the scriptures which were elder then any of these by three thowsand yeares but such lewd Doctrine is meete to come from them that will not obey the trueth The Persians loued shooting so well that they set an Archer on their Coyne of Gold which was of great vallour as we doe the Angel and as we vse to saie when a man hath great sutes and cannot be so well heard as he would wish that he must make Angels to speake for him and they cannot be saied nay which thing by report is too common and true at this day so the King of Persia being offended at Agesilaus gaue the Athenians thirtie thousand peeces of this great Coyne of Gold of theirs which thing when Agesilaus vnderstoode he saied merilie but yet truely that he was driuen awaie with thirtie thowsand Bowmen meaning their coyne of Gold which had an Arhcer coyned on it and how should he a poore man be able to withstand so manie Archers No more truelie then our men can say Angels nay For the feats of warr done by our Elders in this land with Bowemen I referr it to be considered by our owne Chronicles But I will not enter into a full discourse of this matter it belongeth not so much to our purpose this short touching of it shall suffice now Who so listeth to see more of the commendation of it in time of peace may reade that learned Booke which Master Askame wrote of it As these Samaritans ceased not continually to hinder the building of this earthly Ierusalem so Sathan by his members Papists and Arrians c. ceaseth not in
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
and countrie-men that they shall be compelled willinglie though against their wills to sell their children for slaues or else die for hunger At straungers hands and speciallie if they be of another religion no man looketh for anie fauour and if anie doe come it is more then looked for and so much the more welcome when it commeth but at a friend and countrie-mans hand where all courtesie is to be looked for and to finde none but all extremitie is a griefe aboue all griefes and mans hart can neuer digest it It is against God against nature and common reason which teacheth all gentlenes to such nay it is worsse then beastlines for one beast will not deale so cruellie with another of his owne kinde and one theefe will not robbe another therefore to be spoiled and robbed by them of whom they should be defended releeued it is a griefe that passeth all sorowes But if these sorowes could haue an end or there were anie hope to haue release of them in time we could take it the better and haue some comfort but all hope is taken away for we haue no powre left we haue nothing to help our selues withall we haue wrastled as long as we might and made shift as long as it would be but now we are able to beare it no more we haue nothing left all is spent and gone and we cannot deuise where to get anie more our houses our lands and vineyeards other men haue cruellie gotten from vs and vnmercifullie doe keepe them haue no regard to help vs in this our great and extreame necessitie We can doe nothing but crie out on heauen and earth but they hardned their harts and stopt their eares that they will not heare nor pitie vs. Mercie is gone crueltie oppression and greedines carie them away that both forget God and themselues This was the miserable state of that time a man would haue thought that the miserie slauerie and bondage that they them-selues were in oflate vnder heathen princes in strange coun tries and so late being restored through Gods free and vndeserued goodnes to their owne countrie with libertie great gifts and liberalitie to build their temple and Citie should not haue bene so sone forgotten but as they then would haue bene glad of some releefe succor courtesie to be shewed vnto them at straungers hands so they should now shew the like vnto their breethren and countrimen But such is the wickednes of mans hart that the more mercies we receiue at Gods hand the more vnthankefull we be and such is the malice of Sathan against God his Church and people that when the Lord of his owne free will and vndeserued goodnes bestoweth his mercie vpon his seruants the Deuill by his membres and all deuises possible goeth about to ouerthrow and withdraw all sorts of men so much as in him is to a forgetfulnes of such merciful goodnes bestowed vpon them and maketh them vnmercifull to their breethren which haue receiued so great mercie at the Lords hand Religion is the chiefest help that God hath giuen vs to knowe him by to bridle our ill affections and desires withall to make vs loue one another and set forth his glorie aud yet if we looke into our selues in these daies we shall finde that there was neuer greater crueltie oppression of the poore Hypocrisie and dissembling in Gods cause and vnmercifulnes amongst men in this land then hath bene since the beginning of the reforming of Religion amongst vs yea and that is more wonderful of such as would pretend to be fauourers of Religion Hypocrites as they vse nothing well so they misuse Religion for a cloake to worke their owne wil and pleasure by to the defacing of all good Religion Things be fresh in memorie and cannot be forgotten of them that will not willinglie be blind but they that list to reede may see in that worthie Father master Latimers Sermons manie such things opened that then were preached would to God they were now reformed or not fallen to worsse and more shameful dealings without hope of amendment As for begging or buiyng good things at the Kings hand then selling the woods surueying the land to the vttermost acre or roods of land inhaunsing of rents to the highest from twentie pounds to an hundreth racking the Tenants by intollerable fines and Incomes Sine fine euerie 5. or 7. yeare commonlie laying load on them to carie and recarie whatsoeuer is to be done paying neuer a pennie for their labour ride and runne when he is commaunded c. Then turne it into the Princes hand againe get as much and vse it as ill or worsse This practise hath bene so common and declared by diuers that few can be ignorant of it and manie crie out on it at this day but remediles Yet this is not the worst if there be anie broken title of the land that maie make question in the Law or if there be anie daunger of waters or extraordinarie charges reparations c. then it is meete for the Prince by exchaunge When it is rackt to the highest and a good thing gotten in steede of it yet that the Prince shall not be thought to haue an ill bargaine he will desire to be fermer of it him selfe after the same rate to stop mens mouthes for a time As it is reason honorable and Godlie that the Prince should liberallie reward and encourage the good seruitor so is it reason againe that the Princes goodnesse nor the subiect be misused Master Latimer did freelie speake of these things not without blame as peraduenture this wil be to but would to god this had bene vsed only in the Princes state but he that will looke abroade and see shal finde the like to common in meane mens doings As for pulling downe of Townes turning tillage to pasture and turning out the tennants as Achab did to Naboth for his vineyeard that they maie haue elbow roume make them large demeans or set a shepheard and his dogg where so manie haue dwelt and that a poore man may not dwel so neere a man of worship these be so common among the meanest sort of Purchasers that men neede not to studie where to finde them Raising of Rents taking vnreasonable fines gressans is thought no faulte it is so common but some are waxen so cunning that it is straunge to thinke of A land-lord is hungrie and needes must haue fines euen of the poorest sort and because he wil be thought to deale mercifullie this waie is deuised The poore man hath no money and yet he must pay his goods and speciallie his sheepe though they be few shall be preised and according to the rate out of those goods the fine shalbe raised And that some pitie shalbe thought to be shewed the poore man shall haue his goods againe by the price to pay his fine withall and for occupying of those his owne goods he shall pay a yearlie rent or interest as it were
an vsurie and this dealing is thought greate courtesie Solon when he was asked why among the other good lawes that he made he made not one for him that killed his father He answered because he would not put men in remembrance that there was any such a mischiefe that could come into mens heads So I feare the opening of these things shal giue occasion to some ill men but not to the good to learne the like devises So readie we be to learne that that is ill The law in deede openeth sin what it is that a man should flie from it and not be condemned for ignorance Saint Paul sayeth I had not knowne lust and desire of il things to be sinne except the law had said thou shalt not lust nor desire them The law is not to blame in declaring what sinne is that by knowing of it we may flie from it no more then the Phisitian is to blame in opening the disease to his patient and teaching him what things to auoid that he may recouer health But as an ill stomach what good meat soeuer it eateth turneth it into ill humors and the Spider gathereth poyson on the same flowres that the Bee gathereth honie So on the holie word of God his blessed lawes which he made for our health and saluation ill men gather death and damnation through their owne wickednesse and no fault in the law nor law-maker As the Israelites cried out in this time iustlie on their Rulers for this great oppression so it is to be feared that in our daies there is no lesse cause to crie aloud that God may heare when man will not There be foure things that crie for vengeaunce out of heauen vnto the Lord and the scripture vseth the same word of crying with them which for memorie sake are conteined in these two verses Clamitat in coelum vox sanguinis vox Sodomorum Vox oppressorum mercesque retentalaborum For murther and bloodshed God said to Cain when he had killed his brother Abel the voice of thy brothers blood crieth out from the earth to me inheauen For the filthie incest fornication Pride Glotonie wealth and Idlenes of Sodom the Prophet Ezechiel and Genesis testifie saying the crie of Sodom is come vp to me The Israelites oppressed in Egipt with making of brick c. God deliuered them when they cried vnto him and drowned the oppressours S. Iames sayeth the wages withholden from those that reaped their fields cried out vnto the Lord of hostes These be good lessons for such as oppresse the poore or deale streightlie with their tennants thinking they may vse the like slaues or beasts at their pleasure Though they be seruants here yet they be children of the same God and bought by the same price that their masters be therefore ought of dutie to be vsed with Christian and brotherlie charitie as thou wouldst be if thou were so There be other sorts of cruell oppressours but not so common as these As cosening by cunning dealing to creepe into mens bosomes to be Fcoffies of trust Executors of will Gardians ofinfants and these plaie best be trust but they trust them-selues best and goe awaie with all Cariers of corne victuals and other commodities out of the realme to make a dearth within the realme yea and oft to seede our enemies and enrich them-selues by procuring licenses to carie them out are to well knowen how hurtfull they be through all countries As for Ingrossers forestallers regraters leasemongers they are thought honest mē The lawyers of both sorts by feeding their Clients with faire words and the Questmongers with sluttish shifts making them beleeue their matter to be good and with long delayes impouerish the suters and if he come to be Iudge in the same matter afterward wherein he was a counseller afore he saith I spake then as a counseller now I must speake as a Iudge and thinketh that he hath spoken good reason as though God had made it lawfull at any time or in anie case to beare false witnes or speake vntruthes The Phisitian and the Apothecarie deale so cunninglie that no man espieth them and yet be as ill The cleargie that will take the profit refuse the paines Lie at his ease from his charge and let his sheepe hunger are not better then the rest Pen-clearks shirifs bailifs summoners are not worthie to come to this companie for they can returne Non est inuentus when they stand and talke with him and make cunning delayes vntill they make men pay double fees for expedition Worst of all commeth the common cutpursse the vsurer and his broker he standeth on his reputation he sitteth highest on the benche and looketh bigge nay it is crept vnto meane mens dealings he speaketh courteouslie and dealeth cruellie he defendeth his doings to be charitable when he eateth vp house lands and goods turneth infants a begging and ouerthroweth the whole kinred Captaines conuey as cunninglie as Iugglers with leger-demaine Merchants and Artificers are so honest that they may not be touched they haue so few faults that they cannot be told and yet there could neuer be lawes enough made to bridle them but they will creepe out When receiuers are become deceiuers controulers be pollers Auditors searchers and Customers looke through their fingers and keepe their olde custome And generallie euerie man is a Theefe in his occupation as the common prouerbe saith there is craft euen in daubing it is to be feared that as the course of a streame being stopt it gathereth a great damme and being let sodenlie goe it ouerthroweth all in his way so Gods anger being staied a time the windowes in heauen being opened it wil powre downe on our heads plentifullie How should Gods plague be farre from vs when these crie vengeance daily the theefe by the high way is not so ill as anie of those that deale not vprighthe in their vocation For against a theefe a man may fight for his pursse wittinglie and saie master theefe gramercie If a man consider in how litle Tents Shops Offices and houses those men dwell and how great gaines they get he shall easilie see where the profitablest ground lieth in the Realm If this people had such cause to crie out then on their Rulers what cause haue we now here among vs where not onelie the richer and mightier sort ouerload the poorer but euery one in his degree vseth craft subtiltie deceipt to oppresse vndermine and scratch from other without respect of friend or foe what he can not regarding how he commeth by it by hooke or by crooke by right or wrong be it short or long Here is nothing spoken particularlie against anie mans vocation or occupation nor anie man that dealeth honestlie in them but generallie to note the generall faults of the offenders that euerie man may looke into his owne bosome consider his doings amend one If euery one wold amend one al should be wel streight but