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.
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
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
to haue displeasure where none is deserued In this case were the miserable Iewes then the beloued people of God though now iustlie cast of for their wicked hate to our Christ the Sonne of the liuing God Beside that their Citie was burned the gates stood open that enemies might rush in murther and spoile them when they list except they should keepe a continuall greate watch which was to trouble some and costlie for them 4. And it came to passe What good commeth by hearing poore men speake appeareth heere plainlie in them that feare God For that pitiful state which he vnderstood his brethren the Iewes and that famous Citie Ierusalem to be in by their reporte did so mooue his hart and greiue him that he satte downe and wept certaine daies was sad for them fasted and praied vnto the Lord of heauen for them Hearing and seeing bee tow sences which bring into the minde of man to consider all things that be painefull or pleasant to others for except we see them or heare them we cannot learne or vnderstand them much lesse pitie them or be glad of them S. Paul saith likewise in Gods cause Faith commeth by hearing For when thou hearest the preacher declare the glorious maiestie of God his sharpe punishing of sinne the wretched estate of man that of him selfe can doe nothing but sinne and the euerlasting paines appointed for all hardharted sinners it maketh him to quake to enter into him-selfe condemne him-selfe aske for mercie from thenceforth to become a new man so when he heareth Gods great mercie declared to man in Christ it maketh him to beleeue loue obeie and follow so louing a father This profit then commeth by hearing the poore mans complainte that it mooueth them to pitie to teares to fasting and praying the Lord to releeue the miserie of thy oppressed brother Turne not therefore thy face from the poore but heare them and pitie them as thou woldst be heard and pitied thy selfe So in religion if thou wilt learne to feare God aright to know thy selfe amend thy life and what blessing God hath prepared for thee run not from the Church as many doe some for one cause some sor another but none for good but humble thy selfe in the sight of thy God and his people heare his worde reuerentlie beleeue it stedfastly obey it diligentlie praie earnestlie and God shal heape his blessings on the plentifullie And that we may the better vnderstand how this miserable case of his breethren countrie did touch his hart inwardly he sheweth it by his behauiour outwardly for the affections of the minde declare them-selues openlie in the face and behauiour of man when they growe great in the hart As if we be sorie our countenance is heauie sad and clowdie if we be merry our face hath a good culloure sheweth it selfe pleasantlie when we be ashamed of ill doing we blush in feare we be pale in anger high culloured and swolne in the face c. So this sorow for his breethren did so pinch him at the hart that he could not stand but sat downe as a mans leggs in heauines are so weake that they cannot beare him his hart was so burdened that he could not forbeare but brast out into teares for certaine daies he could not be merry eate nor drinke but fasted and in the end found no other remedie but turned him-selfe vnto the Lord fell vnto praier assuring him-selfe that God would heare him and releeue them in his due time when he thought good By this we may learne how coldelie they praie that cannot bend nor kneele when they speake to the Lord or if they kneele it is but on the one knee that must haue a soft quishion vnder it and a softer vnder his elboe Weepe he may not for disfiguring his face fasting is thought hipocrisie and a shame and when his panche is full then as priests with their drunken nowles said mattins and belked out Eructauit cor meum verbum bonum with good deuotion as they thought so he blusters out a fewe blustring words without due consideration of them then he thinketh he hath praied well O wretched man that forgettest thy God and thy selfe Remember what thou art alumpe of carth a sinke of sinne wormes meate and that bellie which thou carest so much for is but a stinking dunghill Downe proud pecocke consider when thou praicst that thou speakest to the Lord of heauen earth at whose beck the deuiles doe tremble his thunderbolts flie abroad to punish thy sinne who in his anger drowned the whole world except eight personnes burned Sodom and Gomorah with fire brimstone from heauen to pull downe thy proud hart and teach thee to feare his maiestie Learne of the poore Publicane which was so ashamed of his wicked life that he durst not looke vp vnto heauen but condemning him selfe cried O God be mercifull vnto me a sinner whereas the proud Pharisie stood stoutlie craking of his holynes as thou doest Learne of the woman of Chanaan to be earnest in praier goe not awaye from the Lord vntil thou feele thy conscience comforted and mercie promised for no doubt the Lord will heare such a praier These out ward things as kneeling weeping fasting are good helps preparations vnto praier as Sara continued three daies in fasting and praier that the Lord wold deliuer her from that shame and so Tobie marketh a generall rule ofit saying praier is good ioinedwith fasting Ecclesiasticus saith The praier of him that humbleth him selfe pearceth the cloudes she will not be comforted vntill she come nigh nor goe her waie till the highest God haue respect vntoher God graunt vs here to learne to pitie our poore breethren thus to prepare our selues to praie for them that our praier maie be heard in their need although I noted afore the disordred life of some leud courtiers which make so much of their painted sheath esteeme them-selues more then all the world doth besides and when they thinke they deale so cunninglie that they be not seene manie one espieth them laughes full drilie in their sleeues at them yet now in this godlie gentelman appeereth a contrarie dealing he may be a worthie paterne for all courtiers to follow The court is not ill of it selfe but a man if he will maie setue the Lord vprightlie and also defend his Church and profit the common-wealth mightelie and good men maie liue in it honestlie It is a daungerous place I graunt to liue in and manie occasions of ill are offred dailie in it yet not so wicked but good men liuing in it maie take great occasions to doe much good in it Ioseph in Pharaos courte a godlesse king prouided for all the countrie in the time of their great dearth scarcitie releeued his father breethren then the onely knowne Church of God in their necessitie Moses in the same courte though not vnder the
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
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
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
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
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
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
to be suffered in any company so Gods Citie will not suffer such ill doers to liue amongst them but cast them out The Staires which be spoken of in the 15. verse and the Tombe of Dauid in the 16. verse conteyne good lessons in them if they be well applied forall outward things in this worldlie Ierusalems building haue a signification in them to teach vs to build the spirituall Ierusalem By these Staires the King came downe from his Palace on the hill Sion into the lowest parte of the citie and by the same steps all Suters went vp into the Pallace to make their petition So the mercifull Lord Iesus by taking our nature on him and being made man in his mothers wombe came downe from the boosome of his father in heauen into the lowest parte of the earth yea and humbled him selfe vnto the vilest death and hell too that we by the same ladder Steps and Staires of humblenes may climbe by faith from vertue to vertue into the heauens by Christ Iesus our Lord who is our onelie spokes-man and meane-maker vnto that high and mightie king God his father And as Dauid borne in Bethlehem when he had reigned 33. yeares ouer all Israel was buried in Ierusalem and great treasures laid in the graue with him with parte of which Hircanus deliuered the citie when cruel Antiochus besieged it so Christ Iesus borne in Bethlehem in the 33. yeare of his age was crucified and buried in Ierusalem in whose graue we finde great treasures of our Redemption for both our filthie 〈◊〉 sinnes are there buried with him and the sweet Balmes Spices Oyntements that he was imbalmed withall are there to be found by faith and no holines of the place that is forgiuenes of sinnes rising with him to life euerlasting in heauen In the 17. verse and the rest of the chapter following to the end is almost no great matter to be noted but the earnest 〈◊〉 of the Lenites and Preists which were sonie cheise men and Rulers as appeereth here and their bondseruants to set forward this building and for the most parte in repayring the innermost walls in the 1. and 2. warde Wherby we shall learne that they were not so beggerlie as manie would make them in our daies if they might haue their will but of good wealth How vaine are those foolish exemptions which the Pope giueth to his shameles shauelings that they should not beare the common burthens of the Church and common-wealth Saint Paul biddeth them and all others to pay tribute and taxes to whom they bedue and shew their obedience to the high or powers in all Godly things as well as any of the Laitie Our sauiour Christ paid tribute for him selfe and Peter and willed the Pharisies to doe the like but these vnprofitable Pharisaical drones because they will be most vnlike to him will pay none at all There is yet remayning here amongst vs a sorte not Popish as they pretend but carnest builders of Gods house in their owne opinion where in deed they be the ouerthrowers of it which are in effect as il Pharisies as the Papists be They wil take a benifice cute of soules promising solemnlie to feed the flocke but whe they haue turned their back they haue a dispensation in a box to lie from it and flock aud floute who so euer would haue them to continue there and doe their duetie con tending by lawe they may doe it stand on their defence Domine nos exempti sumiv God for his mercie sake take awaie such lawes graunt disereete officers that wil not dispence so vnaduifedly with euerie one for smal causes as is too commoblie vsed and giue those vnprofitable Caterpillers such remorse of conscience that they will take paines to seede the flock as wel as they feede them-selues eating vntil they sweat againe become Pillers to vphold Gods Church not powlers of his people nor so greedie to picke their pursses and plucke of the fleece as painfull to releeue and comfort the weake both in bodie and soules with holesome doctrine and corporal sode as the great God wil aske a straict account of them at the last day where their dispensation may not be pleaded nor will be alowed nor the dispensor can 〈◊〉 excuse him-self not them but both like wolues and 〈◊〉 shalbe charged Vae pastor Idolism 〈◊〉 〈◊〉 and 〈◊〉 eorum de manu 〈◊〉 Ezec. 3. Full litle doe such men consider what assewel God hath committed to their charge and lesse they 〈◊〉 the charge 〈◊〉 haue taken in hand Iesus Christ came downe from heauen to preach his fathers wil vnto his 〈◊〉 sheepe and 〈◊〉 his pretious blood to purchase vs 〈◊〉 and these Idle laborours will not take paine to visit teach or feede them whom our Lord God hath bought so deerly God amend vs nll This second measure another part of building which is so of spoken of here is thought of the most parte of writers to be the second ward and wal which was called 〈◊〉 where the 〈◊〉 Prophtes and learned men did dwell and was deulded into 〈◊〉 man his portion to build or els were they appointed first to build the halfe hight of the wall for a time to be some succour for them against the enemies Some were so earnest in building that they finished the second hight vnto the top of the wall afore other had built the halfe hight As in the 20 verse 〈◊〉 burst out in a heat for soreadeth the hebre 〈◊〉 being angrie both with him felfe and others that were so 〈◊〉 in working and had done no more and in a 〈◊〉 rose vp and finished his portion in a short time Such anger is good when a man is offended with him-selfe or others that they be so slow in seruing their God and building his house it will make him more earnest and diligent afterwards In the 〈◊〉 verse 〈◊〉 is commended that he built so farre as the 〈◊〉 of the high Priest raught A small praise if the house were not of some greatnes And so other Priests against their houfes in the verses following and in the 28 verse I do but note it because that manie disdaine that any ministers should haue a house of any countenaunce But among all builders none are worthie more praise then these 〈◊〉 be They were no Iewes borne but descended from those heathen 〈◊〉 which deceiued Iouse by puttingon olde shoes and hauing 〈◊〉 bread in their bagges clowted sackes and broken bottles feining them selues to haue come a long iorney to be receiued amongst gods people By law the Iewes should haue destroied all heathen people at their entring in to the land of promisse but where by this pollicie Iosue had graunted them life libertie and so could not destroy them for his promise sake he gaue them to the Lord to serue the Priests in carying water cutting wood and such other drudgery works for the sacrifices So that Hebrew word signisieth
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
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