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.
his God as if he loued or cared more for him then for the rest of the world This is the common vse of the Scripture to call him the God of Abraham Isaac Iacoh Dauid and Daniel because he did both deliuer them out of such troubles as none else could or would or anie hath bene so oft and wonderfullie deliuered as they were and also did so blesse and prosper them and their doings as the common sorte of men were not wont to be So they that see their owne miserie and how litle goodnes but rather punishment they deserue at Gods hand when they see the Lord pitie them remember them help them and blesse them they conceaue by and by such a loue toward God that it would please him to looke vpon them that for ioy they burst out into teares they call him their God because they feele his good will and fauour so much toward them and more then to other yea much more then they could deserue or be bolde to looke for at his hands And as one man vseth to help another by putting forth his hand to raise him that is fallen to giue him such things as he wanteth and to put awaie and defend him from such things as may hurt him so it is called the good hand ofGod when he either bestoweth his blessing and good things vpon vs or when he putteth away such daungers and euils from vs as might hurt vs as it were with his mightie and mercifull hand 9. And I came to the Captaines Nehemiah hath now taken his leaue at the Court and looseth no time but when he had prouided all things necessarie for his iourney he speedeth him selfe for ward and thinketh all time lost that is not bestowed in releeuing his countrie being in such miserie A straunge example to see a courtier leaue that wealth ease and authoritie that he was in go dwel so farr from the court where commonly it falleth out that he which is out of sight is out of minde and sone forgotten in an olde torne and decaied citie a rude people and poore countrie where he should not liue quietly for his enemies but take paines to build him selfe a house and the Citie where he would dwell to toyle and drudge like a poore labouring man that should worke for his liuing yea and many times to be sore assaulted of his enemies both openlie and priuilie to the great daun ger of his life as the rest of the booke following will declare But this is the case of earnest zealous men in religion that they can say with Dauid I haue chosen rather to bee a dore-keeper in the house of God then to dwell in the pallaces of sinners and it is better to bee one day there then a thousand els where God for his mercie sake raise vp some such few courtiers as Nehemiah was which can be content to forsake their owne ease wealth and authoritie and giue them-selues painfullie to traueill for the wealth oftheir countrie And because that is to be wished rather then hoped for good Lord giue vs such as wil be no hinderers and wil be content to liue in compasse quietlie and not seeke to trouble others that would serue the Lord willinglie Amen The king did not onelie deale thus liberallie with Nehemiah at his departure but also honorably sent him away with captaines horsemen safelie to conduct him on his iourney that none should hurt him by the way And where the king vsed him so courteouslie no doubt the rest of the court shewed him much curtesy for courtyers must needes like and mislike whatsoeuer the King seemeth to like or mislike to set vp or pull downe Courtyers commonly when the King speaketh haue lost both sense and witte for if the King seemeth to fauour any thing they all as men without vnderstanding saie it must needes be so If the King will not giue eare to heare a matter they are all deafe and cannot abide to heare speake of it If the King will not see it they all crie out awaie with it So that it is hard to tell whither is in more miserable case the king or such dissemblers for if the King haue no iudgement of him selfe he shall haue no help of such and they like witlesse men dare not speake a trueth Happie is that Prince therefore that hath wise counsellours about him which will duetifullie enforme him of matters vprightlie wiselie debate the matter with him without all double dealing as the other sorts doe When King Assuerus would aduaunce Haman euery man had him in reuerence but when Mardocheus was sett vp then was there crying Crucifige on Hamon But thus mercisullie doeth our Lord God deale with his Church and people that in euerie age he hath some about the Prince that both can and will speake and be heard though not for all generallie in their rage and persecution yet for many as occasion serueth which shalbe deliuered from such tyranny to glorifie their God for his mercy though many willingly spend their liues patiently to the praise of the same God eternallie But no rage shalbe so greate to roote out Gods chosen but the Lord will euer preserue a number euen by help of their enemies openly to worship and serue him in despite of all their foes Plinius the Ruler of a Prouince vnder Traiane the Emperour and appointed to punish the Christians sundrie waies seeing the great nomber of them doubted what he should doe and wrote to the Emperour that he found no wickednesse in them but that they would not worshipp Images and that they would sing psalmes before day-light vnto Christ as a God and did forbid all sinnes to be vsed among them The Emperour hearing this became a great deale more gentle vnto them Salustius tormenting Theodorus a Christian sundrie waies and along time to make him for sake his faith but all in vaine went to Iulianus the Emperour and tould him what he had done from the day breake vntil 10. of the clock and counselled him that he should proue that way no more by crueltie for they gat glory in suffering patiently and he gat shame in punnishing so sharply because they would not yeald vnto him Many moe such examples the ecclesiastical histories are ful of where God deliuered his people by the forespeach of their enemies but these shall suffice at this present God had now raysed vp Nehemiah and had giuen him fauour grace in the Kings sight to aske and obteine comfort for the deliuerance of his Church and people the Iewes which had bene so long in great miserie and slauerie Nehemiah then passeth on his iourney toward I erusalem with great speede and honour passeth the riuer Euphrates and those theeuish and daungerous waies that he was afraid of safely commeth to the rulers of the countrie beyond Euphrates deliuereth them the Kings commission for tymber and a band of new souldiers for his safe conduct into Iewrie that these might
others vntil he haue aduised him-selfe priuatelie first what is best to be done and so shall he be best able both to render a reason of his owne doings and also to iudge who giueth best aduise 16. The Magistrates knew not whither I went or what I did and to the Iewes the Priests the Nobles the Rulers and the rest of the worke-men I tolde nothing hitherto 17. And I said vnto them ye know the miserie that we be in how Ierusalem is wasted and her gates burned in the fire come let vs build the walls of Ierusalē that we be no more a reproch 18. And I told them of the hand of my God that it was gratious toward me and also the Kings word that he spake vnto me and they said let vs rise and build and they strengthened their hands to good NEhemiah not onely like a Godly zealous man is diligent to set forward this worke but also like a verie wise man sheweth in his doings the chiefe properties of him that hath weightie matters committed vnto him He that hath great matters to doe must be faith ful and trustie and also secret and keeping counsel close as the Poet saieth Fide taciturnitate est opus And where euerie sorte must be made priuie in such a worke hitherto he had opened it to neuer a one 19. And I saied vnto them After Nehemiah had thus long kept his purpose secret and diligentlie vewed the walls how great the breach was how it might be best and speedelie repaired and was able to talke with all sorts and render a reason of his doings to euerie one both high and lowe in authoritie to the common sort of the Iewes to the workemen Priests and Rulers he now propoundeth the matter vnto them all in few words after he had declared the miserie that they were in and how that famous Citie laie open to all enemies to inuade to their great shame exhorteth and encourageth them to fall to the building of the walls and liue no more in such shame and reproch as they had done but recouer their olde estimation againe for he had found fauour both in Gods sight and the Kings There be two kind of reasons to perswade a man to doe anie thing the one is if he declare how hurtfull and shameful it is to doe or suffer such a thing to be done or vndone The other reason is to open vnto him what good help and encouraging there is to set it forward The shame was great that for their great sinne and disobedience gods people who craked so much of their good god should liue in such slauerie vnder infidels as though their God could not or would not deliuer them The hope to prosper well in this building was great for that both God the King had shewed great tokens of their goodwills for the furtherance of this good worke Both these kindes of perswasions he vseth here his words be not manie but effectual For as the shame was to loose their Citie so the glorie shold be greater in recouering it wise men vse loue few words for either those will serue good men or moe will not The wofull sight of those broken wals this miserable slauery of the people in it were sufficient to mooue a stony heart to pitie though neuer a word were spoken by anie man but those weightie reasons well considered made them all to fall to worke with great courage What man had so litle feeling of God and honestie that would not help to build Gods Citie and their owne countrie Those that loue to heare them-selues talke and with many words to couller their ill meaning may here learne how a simple trueth plainlie tolde in few words worketh more in good mens hartes then a faire painted tale that hath litle trueth and lesse good meaning in it An honest matter speaketh for it selfe and needeth no coullouring and he that vseth most flatering subtill words maketh wise men mistrust the matter to be ill A few words well placed are much better then a long vnsauerie tale 18. And I tolde them After that Nehemiah had brieflie set afore them the miserie they liued in the cruell destruction of Ierusalem which God chose for him selfe to dwell in and what shame it was for them not to recouer by weldoing that which their fathers for their wickednes lost he now declareth vnto them as a ful reason to perswade any man that would be perswaded and saieth both the hand of his God was gratious toward him in this enterprise and the Kings words were very comfortable When a man hath both God and the king of his side what needeth he more who can hurt him what should he doubt or be afraid of what would he haue further God had giuen him such a fauour in the Kings sight that as soone as he asked licence to goe build the Citie where his fathers lay buried it was graunted and the liberalitie and good will of the King was so great that he graunted him both souldiers safelie to conduct him to Ierusalem and also commission to his officers for tymber to this great building What should they mistrust or doubt of now There wanted nothing but a good will and courage on their side if they would rise and worke lustelie no doubt the worke would be finished speedelie Nehemiah still calleth him his God as though God heard his prayer onely and moued the kings heart to giue him licence to build this Citie which many diuerse times had wished and laboured for and could not get it He thought this to be so great a blessing of God that he can neuer be thankfull enough for it and therefore calleth him his God He that loueth his God earnestlie reioyseth in nothing so much as when he seeth those things prosper whereby Gods glorie may be shewed forth He careth more for that then for his owne pleasure profit And when such things goe backward it greeueth him more then anie worldly losse that can fall vnto him selfe And though some wauering worldlings may say the King might die or chaunge his good wil from them and god many times when he hath giuen a good beginning for a while yet in the end he cutteth it of by this meanes discourage other from this worke will them not to medle The time might chaunge and then they might be blamed and Nehemiah although he was in great fauour with the King at this present yet being absent long from the Court might sone bee forgotten others that beare him no good will might creepe in fauour and bring him into displeasure for in the Court commonly out of sight out of minde These and such other reasons would soone withdraw dissemblers from their good furtherance of this worke Yet God so wrought with them all that they all boldly tooke this worke in hand and finished it God of his great goodnes for the better exercising of our faith hath thus ordered the course
of men be infected withall Manie lustie yonkers thinke not them-selues braue inough except they can looke bigge speake stoutlie and picke a quarrell against euerie simple man dealing hardlie with all sorts that they can come by they thinke all is well gotten How common this kinde of dealing hath bene I leaue it to the consideration of others And for that diuers haue fallen to a great sobrietie and liued orderlie since they learned Religion God is to be praised and God encrease the number They be not made Souldiers to doe wrong but to correct them that offer wrong they enter not that trade to liue without law but to bring them in obedience that offend the law They may not thinke the Princes coffers to be at their disposition but must content them-selues with wages and that portion that is alotted to them He that dealeth other waies getteth it vniustlie though he thinketh he dealeth so cunninglie that it cannot be espied yet the righteous Lord wil punish it in this world to his shame if he be not more merciful most greeuouslie in the world to come Thus praier and pollicy ioyned togither make a perfect worke and the one halteth if it want the other Dauid when he fought with Goliah though he refused King Sauls Armour yet he tooke his Sling and stones in his shepheards bagge and calling vppon the Lord ouerthrew that Giant mightelie So shall it be in Gods Church when the ministers and people pray earnestlie the Preachers speake boldlie beat downe sinne mightelie and watch night and day that Sathan by his members creepe not in subtilly disturbe the flocke of Christ. God graunt vs so to watch and praie that the Lords name maie be worthelie praised in vs for so S. Paul teacheth be diligent in prayer watching in it with thankes giuing And S. Luke saith watch pray at al times that ye may scape all the euils which are to come This kinde of fighting against all fierie assaults of Sathan is as necessarie in Gods Church as open warr is against the enemies of the cōmon wealth 10. And Iudas said This gappe was not so soone stopt but there bursteth forth another worsse then that Open enemies can doe litle harme if the other parties within be true amongst them-selues But if the souldiers within the Citie fall at a Mutinie among themselues disobey their captaine discourage their fellowes or worke anie treason drawing parties togither then the daunger within is greater then anie can be without The greatest parte of the tribe of Iuda now waxe faint-hearted drawe backe discourage their fellowes murmure against the Captaines and would gladlie leaue working A perilous practise in such a daungerous time and able to ouerthrow all One coward in an armie breaking the aray running awaie or discouraging the rest maie easelie discomfet the whole armie But here come now a great companie not of the meanest sort but of the Kings tribe of Iuda and they murmure they discourage they disswade and hinder the worke as much as they maie The Israchtes in Egipt when Pharaoh encreased their labour because Moses and Aaron would haue them deliuered they crie out on Moses Aaron for their weldoing When they were come out of Egipt and wanted their fleshpottes they crie out of Moses and Aaron which brought them out and would returne againe into Egipt The spies that were sent afore to bring word what a people and countrie they should come vnto were faint-hearted and discouraged the rest saying the men were great Giants their Cities stronger then they could conquere though the ground was fruitfull and pleasant of it selse Thus Sathan neuer ceaseth to deuise something to ouerthrow Gods building The reasons that Iudas alledgeth were great and able to perswade any man first the workmen were wearie say they their shoulders aked with bearing so manie heauie burthens their strength was gone they were not able to beare anie more Secondlie there was much morter to carie awaie both of the olde rubbish of thebroken walls and also new morter to be brought in for the new building The Hebrew word will serue for both which I had rather follow though some learned applie it onelie to the olde rubbish of the olde walls and some to the new morter to be caried for the new building This troubled Nehemiah more then anie bragges of his enemies abroade For of these he looked for help and of the others none These should haue comforted him and now they discomfort Now he must first pacifie and please the men then he must comfort them and also stirre them vp to their worke lest others should faint and fall awaie as well as they It is an easie matter to begin a good worke but a speciall gift to stand in all stormes and continue to the end The proud Papist at this daie at whose hands no goodnes is to be looked for neyther toward God nor good man doeth not hinder the building of Gods Church and preferring of his gospell so much as these faint-hearted Protestants white liuered Hipocrites double dissemblers and seruers of time When they set them downe and looke into the world what saie they we haue wrought our selues wearie these fiftie yeares and profited litle our showlders ake the more Popish rubbish we carie a waie the more we see remaine behind Our open enemies are so many and so cruell that they wil not let vs worke our friends are so weake that they are not able to help them-selues and vs manie of those that seeme to be friendes are saint hearted waxe colde and deale cunninglie against a new day and a chaunge doe come and 〈◊〉 we shall be left in the bryers So much olde Popish rubbish is left behinde in the Church that it will neuer be caried out so much new good order and discipline is to be brought in that it is hard to tell whether it be a harder matter to carie out the olde dreggs or to bring in new morter to build new walls How manie haue they burned how greedelie doe they gape to be broyling againe S. Peter in the Actes of the Apostles asketh why they would goe about to lay that yoke of Moses Ceremonies on the necke of the disciples which neyther they nor their fathers were able to beare And if that might be trulie said then of those ceremonies which came from God himselfe how much more may it be verified now on those which come from the Pope the father of all superstition The double dealing of wyly wordlings is such that it is to be feared this popish rubbish will neuer be cleane rubbed of For we euer keepe some Romish roume in store to turne our selues on so oft as the world shall turne And this olde Iudas may well be a figure of the latter Iudas that betraied our master Christ and al other such hipocrits which being faint hearted would betraie the building and builders that Gods Citie should not be finished There is great
midst of the great riuer of Rhene which yet standeth there to be seene in the middest of the riuer he thought him selfe sure if he could slie thither notwithstanding the Rats swam after him thither and there deuoured him and it is called the Rats tower at this daie Salomon saieth he that hideth vp his corne shalbe cursed among the people but blessing shalbe on them that sell it God graunt the richer sort pitifull hearts to open their barnes and pursse to the reliefe of the poore that they maie escape Gods plague and mans cursse 3. And there were some that sayd Thus farre goeth the cry of the poorest sort now followeth another company that crie as fast but they are not altogether so poore They were pinched with hunger but they had some lands vineyards and houses to lay to pledge that they might haue some corne to fill their bellies withall These men were hungerbitten also for though they had land yet they were not able to store it nor husband it as husbandry required and therefore had no profit by it And like ynough they were such as Aggeus the Prophet complained on saying that euerie man buildeth for him selfe faire houses and Gods house lay vnbuilt and therefore God plagued them They had sowen much and reaped litle their corne wasted in their Barnes and their grapes consumed awaie in the winepresse These daies were like the time of Micheas the Prophet who crieth out against the rulers for their oppressing of the poore so extreamlie saying they plucke of their skinnes frrom them and their slesh from their bones And they eate also the flesh of my people and flay of their skinne from them and they breake their bones and choppe them in pieces as for the pot and as slesh within the caldron 4. And there were some that said Yet commeth another sort but they were in some better case for they had some corne and no money and they crie out as fast as the rest The King of Persia although they had giuen the Iewes licence to goe home to build their Temple and Citie yet they laid a great taske on them which they should paie in token of their subiection and recompence for their liberties sake The Rulers and chiefe of the Iewes had ingrossed vp in their hands vnmercifullie all the corne and money that could be come by so that litle or nothing could be gotten to fill their bellies and to pay the kings tribute withall therefore these men must pledge their lands and vineyeards toget some money for this purpose O miserable wretches that had thus miserablie oppressed their poore breethren and countriemen who had taken as much paines as they or more for the defence of their countrie building of their Temple and Citie and now in their great neede could finde no comfort nor reliefe at their hands But these be no new things in the world for Amos the Prophet complaineth likewise of the opression that the richer sort vsed toward the poore in his time When will this moone passe away saie they that hath so much plentie and the time come that we may make the measure lesse and buy the poore for Siluer and the needic for shoes and sell the out cast of the wheat 5. And now as the flesh of our breethren is But now come they all howling and crying together and saie what better case are we in that be come home to our countrie then our breethren which liue in captiuitie vnder the Chaldies Assirians Babylonians Medes Persians or any other countrie where-soeuer they be scattered on the face of the earth They liue in penury hunger so do we They be oppressed with their Rulers so be we Their flesh is partched with toiling in the heat frosen vp with cold and so is ours Their bellies cleaue to the verie back for hunger and so doe ours There is no strength nor courage left in them no more is there in vs. They be wearie of their liues and so be we They haue not where with to fil their bellie and couer their back no more haue we They pine away for sorow and so doe we They haue nothing left but skinne and bones and those will scarse cleaue together for sorow and in the same case be we If they get a pennie with great labour one or other is readie to snatch it from them and so it is with vs. As their children liue in as great slaueric and miserie as their fathers so doe our children liue as miserablie as we doe There is no respect of age nor youth neither there nor here but all kindes of sorow are laide vppon vs without mercie If this sorow were laide on vs alone we could better beare it but when we see our children young infants that cannot help them-selues to be wrapt in the same miserie that we be and can help neyther them nor our selues it doubleth and tripleth our sorow and yet both is remediles endles and comfortles These be straunge things which were laid to their charge for their vngentle dealing butloe marke and consider farther and these dealings that folow are much worsse monsters in nature and things intollerable both afore God and man This word loe marke or behold Ecce euer betokneth throughout the scripture some notable thing eyther verle good or verie ill that is spoken of immediatlie afterward and such a one as commonlie falleth not out among men And the holie Ghost of purpose vseth to marke such notable things with this word Loe Ecce marke or behold to put men in remembrance and awake them to the consideration of the weightie matterthat followeth that they should not lightlie passe ouer it but deeplie marke consider it Marke the greatnes of this oppression and vnmercifull dealing of the richer sort toward vs their poore breethren and countriemen of the same religion and seruing the same God that they doe haue taken as much paines in building the Temple Citie and defending our countrie as they haue done or more and yet can finde no mercie at their hands but are made their slaues For behold in straunge countries where our breethren dwell straungers take their sonnes and daughters by force and make them bond-men and slaues but we are brought into such miserie that we our selues are driuen by necessitie through the oppression of our rulers against our will willingly to bring offer our sons daughters to them to be their bond-seruants slaues and vsed as beasts at their commaundement that we and they may liue though it be in great miserie rather then perish for hunger or penurie And that ye may see the thing to be true and not feigned some of our daughters are in bondage to them alreadie It is a great griefe to parents to see their owne children taken by straungers made slaues in their owne sight but it is a greater grief for fathers to be so cruellie delt with in their owne countrie at their friends hands
euerie one would amend another see other mens faults but not his owne and therefore all lie still as they did nothing amended and euery one maketh courtesie who shall beginne Sophonie the Prophet complaineth of his time and saith Thy rulers are roaring Lions thy iudges are rauening wolues in the euening and will not leaue the bones vntill morning thy prophets are lewd and vnconstant thy Priests haue desiled the holy place broken thy law Micheas crieth out saieth there is not a goodman lest on the earth and not a righteous man among men all lie in waite for blood euerie man hunteth his brother vnto death c. God grauntour times were not like Among vs it is merilie said of some that there be some Courts where law is executed without conscience Another where conscience is without law the third where neyther law nor conscience the fourth where both law and conscience shall rule I can rather pray for then looke for vntill the last day come when the righteous Iudge shall iudge both with law conscience In the meane time we may mourne and turne vnto the Lord that he may forgiue vs and receiue vs in his manie and great mercies for we are full of manie great miseries The pride of weomen is through the fault of men therfore they be blameles God amend vs all It is written that Ioseph in Egipt vsed the people almost of like sort that they doe here and yet is he praised and these iustlie reproued which possiblie some marueile at not vnderstanding the diuersitie of their doings Ioseph laid vp corne in the time of plentie when euerie man had ynough these men did it at al times without respect in plentie and scarsitie Ioseph brought the monie into the Kings cofers to serue the common wealth these men laid it vp in their owne Cofers to their owne priuate vse Ioseph bought their cattell for such price as they were worth these men pay not the iust price for anie thing they take Ioseph buieth their land and maketh the people bond vnto the King restoring them againe the land the King finding the seede to sowe the people onelie laboring to till the ground And where we thinke we deale courteously if we let them sow to halfes the Egiptians haue the fourth part for their labour and paie the king the fift part of the encrease for the land and seede but these men kept all in their owne hands Ioseph bought not the Priests lands but gaue them alowance of such things as they wanted out of the kinges store and these men like vnto our daies if they can scrape anie thing from the Church that is a pastime among all other to laugh at and thought best gotten So much more is a minister of Gods gospell thought meeter to be spoiled by these cutpursses then Ioseph thought meet to doe to those Idolatrous priests Ioseph opened his barnes in time of dearth and sold liberallie to the needie these men the greater that the neede was the faster they lockt it vp vntill they had their desire of the poore Ioseph restored their land and tooke but the fift part of the increase these men restore nothing and yet take interest As this cruell dealing toward their breethren and countrie-men was thought straunge to be found amongst this people in the time that God had shewed to them such great mercies in restoring them againe to their countrie giuing them the liberty to build their temple and Citie with great gifts liberalitie and fauour of the kings vnder whom they were bondmen and slaues So it is much more marueil that among Christians in the time of the gospell 〈◊〉 mercifullie restored vnto vs so freelie taught greater crueltie should be found and exercised then among the hard harted Iewes or Infidell pagans But this is the common practise of Sathan that in no age people nor countrie he can be quiet to see Gods kingdom set vp and florish and his powre fall but he will rage storme besturre him and by all deuises that may be and by all powre that he can ouerthrowit And seeing this is no new thing but hath fallen out diuers times afore let vs not now be astonied nor dismaied at it nor murmure and grudge against the doctrine of our saluation so mercifullie offred vnto vs as though it were not the true word of God because men liue so far contrarie to that which is taught and they openlie professe The deuill is content when he cannot ouerthrow the trueth of the doctrine to deface it so much as he can with the ill life of those that professe it But the gospell teacheth vs what to doe in this case saying doe as they say but doe not as they doe The doctrine is good though they be ill The trueth and worthines of Gods word hangeth not on our life and doings but our life and doings should be reformed by Gods word for that it is a Lanterne to our feete and a light to our stepps that we may know when we be in the right way and how to come into it We must be iudged by Gods word and not it by vs we must be ruled by it and not ouerrule it according to our phantasies we must hang on Gods true saying and not on mans cuill liuing Because the Author being preuented by death could not finish the rest of this treatise much lesse of this and the other Chapters which remaine vntouched I thought it good for the better instruction of the reader and in stead of a supplie for this point of Oppression which that godlie zealous father had begonne to annex and set downe that which of late was published by Robert Some D. in Diuinitie To the Reader IT hath pleased an English papist to giue out in print that the Church of Roome doth both teach and require actuall restitution and that our Church doth neyther His speech of vs is verle slaunderous and my treatise against oppression is argument ynough to confute him If they of Rome teach and require actuall restitution it is no worke of supererogation they doe no more but their dueties If we should fasle in this cleare point we deserue great condemnation at almightie Gods hands I confesse that a man is good therefore iustified in Gods sight before he doth goodworkes but with-all I set downe this that goodworkes doe followe him that is truelie iustified and that such as haue oppressed or iniured anie man shall not be pardoned at Gods hands vnlesse they make actuall restitution if they be able to doe it If anie require proofe of this I referre him to this Treatise of mine against oppression A GODLIE TREATISE AGAINST the foule and grosse sinne of OPPRESSION Question VVHat is oppression Answere It is vniust dealing vsed of the mightier either by violence colour of lawe or anie other cunning dealing against such as are not able to withstand them The ground of this definition is conteined in these places of
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
that be hid in it is to be reuerenced of all sorts of men and with diligence and prayer is to be searched out as far as we may The new building of this olde destroyed Citie by Gods enemies putteth vs in remembrance how Sathan by his members had ouerthrowne Gods Citie and chosen people and where now all sortes of men lay on hands Iustelie to repaire it againe it teacheth vs our duetie how diligent euerie one should be in his degree to the restauring of Gods Citie his Church to his olde beautie and strength againe This Citie Ierusalem was first called Salem or Solyma where Melchisedech was king and met Abraham returning with the spoile which he recouered from the king of Sodom and his fellowes Melchisedech by interpretation of his name is first called the King of righteousnes and after the King of Salem that is of peace who representeth vnto vs Christ Iesus as the Epistle to the Hebrewes saith which is the King of all righteousnes and by whome all we are made righteous as the Apostle saith and is a Priest for euer after the order of Melchisedech and offered vp that sweete and sauing sacrifice of his owne bodie and hearts blood to pacifie the wrath of God against man and make peace betwixt them both as it is written to the Eph. 2. This citie afterwards was called Iebus where the Iebusits one of the nations did dwel whose land god gaue to his people of Israel these Iebusits came of the cursed seede of Canaan whome Noe his father cursed for mocking him in his drunkennes and inhabited this countrie vntill that worthie king Dauid recouered the strongest parte of it from them called Sion named it the Citie of Dauid after himselfe That noble captaine Iosue in deede conquered the whole land and deuided it among the Israelites but these Iebusits were partlie so strong dwelling in the mountaines that they could not be vanquished in short time partly the people so negligent that they wold not driue them out or destroy them as they were commaunded but suffered them to dwel among them to their great shame harme for they were euer like thornes in their sides to prick hurt them as it is written Iosue 23. Whereby we learne that as the Iebusites Gods enemies could not fully be conquered vntil Dauid came no more could the kingdome of Sathan be cleane ouerthrown vntill Christ Iesus the King of glory was borne of the seede of Dauid who conquered sin hel the deuil and possessed the holy hill Sion and made his people citizens of the heauenlie Ierusalem And like as they suffered the Iebusits to dwell amongst them to their great harme so sinne remaineth in our mortall bodies conquered in deede that it doeth not reigne ouer those that serue the Lord yet not cleane taken away but left for our exercise who hauing our mortal enemie dwelling within vs should fight against sinne vnder the banner of faith in Christ Iesus who onelie hath can and will continuallie defend his people subdue their enemies and giue his children the victorie How King Dauid wanne this Citie from the Iebusits is fullie declared in the 2. of Sam. 5. chapter And how Christ Iesus the Sonne of God conquered the whole kingdome of Sathan sinne death and hell the whole historie of the gospell declareth And as king Dauid when he had reigned 33. yeares noblie in Ierusalem died with great victorie so Christ Iesus our Lord and graundcaptaine after he had preached the kingdome of his father gat this noble victorie against death and all his enemies in the 33. yeare of his age by suffering death and triumphantlie ascending into heauen where he reigneth a glorious King for euer After that Dauid had recouered this Citie from the Iebusites it was continually called Ierusalem which is by interpretation the Lord he will see Salem alluding to both the olde names ioyned togither Iebus Salem chaunging one letter onelie In the gospel it is called the holie citie as when the deuil tempted Christ he tooke him into the holie Citie and set him on a pinacle of the temple which name it gate rather of the holie law word and Sacrifices that were taught there and offered then of that wicked and vnholie people that denied the Lord of life and required Barrabas to be deliuered But when it was destroied by the Romanes and not one stone left standing on another as Christ foretold it should be Elius Adrianus the Emperour for vaine glorie builded a new Citie and called it after his owne name Elia or Capitolina And when the heathen had gotten it from the Christians Pope Vrbane the second kept a councell in Fraunce and by his flattering friers stirred vp all Princes to recouer the holie land againe more like a superstitious Iewe putting holinesse in the place which then was inhabited with wicked people then like a true preacher of true holinesse But it cost manie Princes their liues lands and goods and yet not recouered wherof England felt his parte when King Richard the first went thither and was taken prisoner paid a great Raunsome to the impouerishing of the Realme As God gaue this Citie and people falling from him into his enemies hands so will he cast vs vp if we frowardly forsake him This Citie Ierusalem aster that it was recouered from the Iebusites was inlarged and fortified by Dauid Salomon Ozias and Ezechias and other good kings and had within it two chiefe hils Sion where the Kings Palace was built Moria where the temple was And after when the people encreased other two hils were taken into it Acra and Bethera as Iosephus writeth It had three wardes and walles within it Within the Innermost wall was the Kings Palace and Temple and the Preists lodging in the midle ward were the Prophets noble-men their schooles Leuits and Doctors By which we are taught how to place and esteeme learning and learned men schooles vniuersities and preachers which are not now much regarded In the vttermost dwell the Citizens marchants and artificers It was then 4. miles about and after enlarged to 6. It was most glorious in the time of our sauiour Christ for Herod and Agrippa had made great cost on it and Christ wept for it Dauid in the 48. Psalme describeth the beautie and strength of this Citie and biddeth them goe round about it marke and behold it and count the towers of it that were manie that the Lord might be praised for it The vttermost wall had towres 90. The midle wall had towres 14. And the innermost wall had towres 60. In the whole 164. towres as Iosephus and others doe write But I take it that it was so rather in the time of Christ then of Dauid or of this building now for as it increased in wealth beautie and strength so it did in pride riotousnes superstition contempt ofGod al wickednes so that this last and vtter destruction was at hand for refusing
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
can deuour the poorest simple sheepe of the Lords if he cannot meete with a better pray The people are worthie no lesse praise then the rulers for they are as readie to obey as the other to commaund and so ioyning to gither in the feare of God brotherlie loue and due obedience to their rulers this worke goeth forward and God blesseth their labour As for me and my breethren Now lest Nehemiah should seeme to busie and impious to commaund all other and to doe nothing himselfe which were a point of oppression or tyrannie as Pharaoh did to the Israelits in Egipt he saith both he his breethren seruants and watch-men tooke as much paines as the worst of them which is the propertie of a good Captaine to doe for they wrought and watched so diligentlie that they put not of their cloathes to sleepe or take rest but onelie when they were foule and must needes be washed O worthie example God graunt vs manie such rulers and Captaines both in Gods Church and common-wealth When the people and souldiers shall see the rulers Captaines take paines as well as they doe it maketh them both ashamed if they draw back and also encourageth them to be with the foremost Iulius Cesar to encourage his souldiers would not take paines himselfe but the rather to stirre them more willinglie to labour he calleth them not souldiers nor commaundeth like a Captaine but gentlie speaketh vnto them calleth them fellowe-Souldiers as though he were no better then one of them So in great workes the chiefe master when it commeth to a dead lift or some daunger like to folow he will lay to his hand him felfe he will climbe he wil lift as busilie as anie of his seruants and say to them now good fellowes spitt on your hands lift once againe and we haue wonne it now play the men and we shall be past the worst streight waie Such examples of the better sort with gentle perswasions in words will make the common sort to refuse no paines be the danger neuer so great Abimelech when he would smother the men that fled into the towre of Sichem and could not get them out he gat first him selfe boughes of greene Trees and bad euery one of his Souldiers doe as they saw him doe When euerie man had loden him self with greene boughes Abimelech goeth first and setteth his boughes on fire the rest of the Souldiers seeing him so bold and forward they set their boughes on fire too and so easilie they killed them that were within with smoke So much can the example of a Captaine or good master doe God graunt manie such foregoers in Gods Church and then the people will follow fast ynough What maketh the people draw back so much at this day but that gentlemen preists goe not afore Want of good example and due correction maketh manie to doe ill without feare of God and man Dauid when he would stirr vp the people earnestlie to serue the Lord and diligentlie to resort to the Tabernacle of prayer saith O come let vs sing vnto the Lord let vs reioice in the strength of our saluation He biddeth them not goe pray and he will goe play but he will be foremost him selfe in praysing the Lord call on them to follow When they were thus to watch and ward night and day to forgoe their pleasures take infinit paines in building this earthlie Citie and walls of Ierusalem it teacheth vs how diligent we ought to be in building the spirituall Ierusalem Christ his deare Spouse and Church by prayer preaching watching fasting and all other Godlie exercises A PRAIER AS thou O Lord of thy infinit and vndeserued goodnesse stirredst vp thy faithfull seruant Nehemiah to pitie the lamentable state of Ierusalem and gauest him such fauour in the sight of King Artaxerxes procuredst licence and liberty great rewards liberalitie to all them that would repaire the broken walles of the Citie mouedst his heart to leaue the wanton pleasures of the Court aud madest him willing to toile at thy worke not onelie prosperedst their doings but defendedst them from their mortal enemies manie and sundrie times being cruellie assaulted both by inward hypocrites and outward force so we beseech thee most mercifull father for thine owne mercies sake looke pitifullie at thy ragged and torne church the contēned spouse of thy deerely beloued son Christ Iesus raise vp some faithful seruants in euerie countrie that may obteyne such fauour in the sight of Chistian Princes that with freedome of conscience and quietnesse of the countrie the Kingdome of thy sonne and our sauiour may be truelie preached obedientlie receiued faithfullie beleeued and diligentlie followed to the ouerthrow of Antechrist and all his members and the endlesse comfort of thy poore afflicted people Confound O gratious God Sanballat Tobias and all their partakers which laugh to scorne the simplicitie of the Gospell and builders of the Church make them to be scorned that the world may see what foolish wickednes it is to rebell against thy holie will and how litle all such shall preuaile in the end Turne awaie all open violence that shall be deuised against vs outwardlie Keepe vs from ciuill warre and sedition inwardlie Confound all wicked counsells and conspiracies of Ahitophell with his fellowes and ouerthrow the subtill practises of Iudas and such hypocrits Encourage the people that they feare not their braggs nor bigge lookes but manfullie may stand in defence of thy trueth and boldlie confesse thee in all dangers knowing thee to be the onelie Lord and giuer of all victorie that none shalbe ashamed nor left succourles that flie vnto thee in their great necessitie Giue vs grace to pray and put our trust in thee as this people haue done afore vs that we may finde the like grace fauour and deliuer aunce that they did Giue vs we most humblie beseech thee O gratious God such guids and Rulers in the common-wealth as will worke with the one hand and fight with the other keepe watch and ward night and day to driue awaie the outward enemie and will defend thy poore sheepe from the Rebellious practises of Sathan among our selues Thurst forth such faithfull preachers for the adauncement of thy glory only which without any worldly respect of profit or pleasure may purely teach thy holy will declared in thy blessed word roote out all errours in doctrine and deformities in life and may by the powre of thy holie spirit bring home all those that be runne astray confirme and strengthen those that doe stand and raise vp those that be fallen that in vnity of minde brotherlie loue and Christian faith we may be liuelie stones in the spirituall building of thy house may acknowledge thee our onelie God and thou of thy accustomed goodnes and free mercy maist take vs to thy children and defend vs as our Lord Teach vs as a Schoolemaster feed vs as a Shepherd make vs partakers of thy glorious