that the Iewes went forward with this building they prepare them selues to fight with them and when they heard tell that they were readie to defend themselues they runne a waie Such rashe heades haue wicked men alwaies vnconstant and changing with euerie winde but Nehemiah is euer one man constant and bolde in well doing and goeth forward in building Gods Citie notwithstanding all their braggs Here appeereth how true it is that Dauid saieth the Lord bringeth to nought the counsell of the heathen and disapointeth the deuises of the people but the counsell of the Lord endureth for euer and the thoughts of his heart throughout all ages The Scribes Pharisies and the high priest gathered a councel against the Lord Christ thinking to haue ouerthrowne him and his doctrine that it should neuer haue bene heard off more but Dauid said truelie of them why did the heathen fret the people imagine a vaine thing the Kings of the earth stood vp togither and the Princes assembled against the Lord and against his anoynted but all in vaine for the Lord raysed vp his sonne Christ from death destroyed them Iudas with a band of Souldiers thought he should haue bene able cunninglie to haue wrought his pleasure against his master Christ Iesus But as sone as Christ asked them that came to take him whom they sought they all fell flat to the ground were not able to stand at the hearing of his word Achitophell thought by his wicked counsell to haue ouerthrowne his Lord and King Dauid but God ouerthrew his deuise he went and hanged him selfe and so did Iudas too when he saw the matter fall out otherwise then he looked for These and such other terrible examples may teach men to be wise and that they take nothing in hand against the Lord though it be neuer so wiselie deuised for it shall proue true that the Prophet saith there is no wisdome no foresight no counsel against the Lord. All shal be ouerthrowne and the more cunning it is the sooner it shall be cast downe none can stand against him he onely is wise and all other that haue it not from him be fooles Good men may also learne here not negligentlie to looke to them-selues nor to goe nakedlie without weapon to yeald them selues into their enemies hands for soe they may be guiltie of their owne death A weapon boods peace as the common saying is for God hath made the weapon to defend the bodie as he made the meat to feede the bodie and these braggers like theues will set on no man that they see weaponed and wil stand against them but on those that be naked or faint harted they will be cruel God requireth not such peakishnesse in a man that he suffer him-felfe to be wounded that by the law of nature aloweth euery man to defend him-selfe with weapons against such theeues if peace cannot otherwaies be had Now that their enemies were vanquished and fled away they brag not of their strength and courage they goe not to the Tauern to tosse potts and boast of their great victorie but in the feare of god returne to the walls euerie man falleth to his worke againe Thus we learne here both in the spirituall battell against Sathan his members to put on the spirituall armour that S. Paul armeth the christian souldier withall and they will flie away as these braggers did if we stand boldlie prepared to fight against them as Nehemiah his fellowes did It is true that the common verse teacheth Hostis non laedit nisi cum tentatus obedit Est leo si cedis sistas quasi musca recedit S. Iames agreeth to the same saying withstand the deuill and he will flie from you And S. Peter teacheth how to withstand him saying stand against him being strong in faith c. And also we learne not to be idle vnprofitable or vnthankful after the victory our deliuerance but to returne to our worke againe and sleepe not nor be negligent for our mortall enemie neuer sleepeth and if he preuaile not one waie he attempteth another he is not ashamed to take a foile but he wil assault vs againe some other way he is not wearie for he hopeth to speede at length and take thee napping All histories declare that the greatest Kingdomes which came to great powre and authoritie by taking paines by painfull battells by suffering hunger and cold euen the same when they fell to idlenes wallowing in wealth and riotous feasting daintines they lost their former glory faster then they wonne it Such be those time-seruers which the Gospel speaketh of that for a time make a shew in seruing thé Lord but in the tyme of triall they fall away their hollow hearts declare plainly that they neuer feared the Lord vprightlie Thus must the men of God neither be rash in attempting things vnaduisedlie nor negligent in prouiding things necessary for their defense or desperatly feare the brags and powre of the enemie but in the feare of god stand to their lawfull defense committing the successe to the almightie whose wisdome ruleth al things at his pleasure who defendeth his people no power can withstand him 16. And it fell forth from that daie forward that the halfe parte of the yong men did worke and the other parte of them held their Speares Shields Bowes and brestplates and the rulers were behind the whole house of Iuda 17. They that builded the wall and those that bare burdens and those that laied on the burdens with the one hand wrought their worke and with the other held their dartes 18. And euery one of the builders girded their Swords vppon their loynes and so they built but he that blew the Trumpet was by me 19. And I said to the Nobles and to the rulers and to the rest of the people this worke is great and large and we are scattered on the walls farre euery one from other 20. In what place soeuer ye shall heare the sound of the Trumpet thither come togither to vs our God will fight for vs. 21. And we will labour at the worke the halfe of them held their Speares from the day spring vntill the starres did rise 22. And at that time also I saied vnto the people let euerie one with his seruant lodge in the middest of Ierusalem that in the night we may haue watch and in the day labour 23. As for me my breethren my seruants and the watch-men that followed me we put not of our cloathes any of vs but onely to wash them in water ALthough Sanballat and his fellows were fled and retired back yet Nehemiah like a wise Captaine fearing some new practise and lest they might hide them-selues for a time and come againe on the sodaine and ouerthrow them deuideth all the yong men into 2. partes the one half followeth their worke and the other standeth readie in armour to defend thē if any sodaine
the matter euery man what he hath to doe Such as be builders may take example of those good builders therof whome we read that with one hand they builded and with the other they held their weapon that is the spirituall sword of Gods word to keepe of the enemie Such workmen the Lord send into his vineyard to be diligent labourers not loyterers nor braulers but builders labouring and working not with one hand but with both hands occupied And likewise vpon these labourers the Lord send good ouerseers such as this good Nehemiah who not regarding his owne priuate charges and expenses bestowed all his care in tendring and setting forward the erection of the Lords house to encourage the workemen to prouide for their necessities to defena them from enemies to keepe them in good order from strife and variance For as euery good building there best goeth forward when the workmen in one consent ioyne them-selues together So contrariwise nothing more hindreth the setting vp of any worke as when the workmen are deuided among them-selues Albeit during the time of 〈◊〉 we sinde no great sturs among the people or if there were any it was seene composed by the wise handling of that good gouernour as in the fift chapter may appeare wherefore for the better example to le taken of these distressed dales I thought it not amisse in this so daungerous building vp of Christs Church in the perillous latter times this treatise of Nehemiah compiled by the right reuerend and famous prelate M. Iames Pilkinton of blessed memory to be published and commended to Christian readers wherby all good labourers and ouerseers of Christ his Church may receiue some fruitfull aduertisement to consider in these soe great affayres of the Lord his busines what is to be done and looked vnto THE BOOKE OF NEHEMIAH Benignè fac DOMINE in bonavoluntate tua Sion vt aedificentur muri Ierusalem Non nobis DOMINE non nobis sed nomini tuo da gloriam Non moriar sed viuam narrabo opera DOMINI THE ARGVMENT VNPERfect and so much thereof as was found is here put downe ANd because both the bookes of EZRA and NEHEMIAH entreate only of such things as were done vnder the Kings of Persia which fewe other parts of the Scripture doe it is not amisse something to touch the maner of liuing behauiour both of the Kings people nature of the countrie that thereby things may better be vnderstood as STRABO in his booke LEOVICIVS in his Varia Historia others haue left them in writing SVSIA was that parte of the countrie which laie towards BABILON wherein was also the cheife citie SVSA which was like in building vnto BABILON These were a quiet people neuer rebellious therefore Kings loued it the better and CYRVS was the first that made his cheifest abode there Other houses the King had which were strong and costlie where there treasure was kept At SVSIS they lay in winter at ECBATAVA in sommer at PERSEPOLIS in haruest in the spring at BABILON PAGASABIA GABIS other houses were not neglected although destroyed with the kingdome shortlie after by Alexander Magnus The riches of the kings were greate For when all was brought to ECBATAVA men reporte that there were 180. Talents This country of SVSIA was so fruitful that their barly wheate would bring forth an hundreth folde or 200. as much as was sowne Their kings be of one kindred and whosoeuer obeieth not he hath his head arme cut of and cast awaie They marrie many wiues keepe many harlots The kings yearely giue rewardes to them that haue gotton most sonnes The children come not in their fathers sight before they be 4. yeares old Their mariages are made in March From. 5. yeares old vnto 14. they learne to shoote picke dartes ride chiefly to speake trueth Their Schoolemasters be men most sober applying all things to the profit of their schollers They call their schullers together afore daie by ringing of a bell as though they should go to warte or to hunt They make one of the kings sonnes their ruler or some great men ouer 50 in a bande and commaund them to follow their Captaine 30. or 40. furlongs when he runneth afore them They aske account of those things that they haue learned exercising their voice breath and sides to hear colde raine and passing of riuers They teach them to keepe their Armour cloathes drie and to feed liue hardlie like husbandmen eating wilde fruits as acornes and crabbes Their dailie meate after their exercise is verie hard bread Cardanum salte and flesh rosted Their drinke is water They hunt on horsebake with picking their dartes shooting their shaftes or casting with their sling In the forenoone they are exercised with planting of trees or digging vp the rootes or make harnesse or applie them-selues to working ofline or making of nets The kings giue rewards to those that get the best game at running and other games which they vse euerie 5. yeare They beare office plaie the souldiers on foote and horsse from 20. years olde vnto 50. They be armed with a shield made like a diamond Besides their quiuer they haue their crooked falchion and daggers vpon their head a steeple-cappe vpon their breast a coate of plate Their Princes haue their breeches triple folde and a coate with wide sleeues lined with white and syde to the knee and the outside coloured Their apparel in some is purple or els of diuers coloures in winter of diuers coloures Their cappes like vnto the Miters of their southsaiers their shooes high dubble The common sorte weare a lined coate to the mid-leg about their head a role of sindal Euery man vseth his bowe sling The Persians fare daintilie hauing manie and diuers kindes of meate and their tables shine with their plate of gold siluer They debate their weightie matters at the wine if they meete their fellowes or acquaintance by the waie they kisse them if they be poorer they make curtesie Their southsaiers they leue vnburied to the birds The greatest riches that the kings had were in buildings and they coyned no more monie then serued the present neede The people were temperate in their liuing but their kings passed in excesse The kings attire of his head was of myrrhe and other sweete gommes They kept commonlie 300. women which slept in the daie sang daunced all the night If the king would goe to any of them the floore was couered with fine arris He rode seldome but in his chariot If he suffered any man to come to his speache he sate in a throne of gold standing on foure pillers with precious stones At the head of his bed were 5000. Talents of gold which where called the kings pillowe at his feete were 3000. Talents of siluer which was called his footestoole ouer his bed was a golden vine withgolden branches and grapes drawne with pretious stones Thus farre the
Mathew sayeth that diuers dead bodies after the resurrection of our Lord and Master Christ Iesus rose out of their graues came into the holie Citie and appeered to many This holines came not by holie-water casting or hallowing of popish Bishopps which halowed Church or Church yeard but by gods appointing choosing it for his dwelling place where he would be worshipped as the Psal. teacheth The Lord hath chosen Sion he hath chosen it for adwelling place for him-selfe this is my resting place for euer heere will I dwell because I haue chosen it So on gods behalfe and appointing it for a place where he would be worshipped it was holie though the wickednes of the people had defiled it and iustlie procured gods anger to destroy it Christ Iesus our Lord finding his temple ful of all vsurers buiers and sellers gata whip and draue them out saying my house is a house of praier but ye haue made it a denne of theeues So by Gods appointing it was a house of prayer and by mans misusing of it a denne of theeues And he seeing the wickednes of the people in it wept for it and said Ierusalem which killest the Prophetes and stonest to death them which are sent to thee how oft would I haue gathered thee as the henne doeth her chickens vnder her wings and thou wouldst not The Prophets of old time for the wickednes of the people in it haue likewise rebuked Ierusalem sundrie times How is this faithful Citie which was ful of iustice now become an harlot And againe heare thou harlot speaking to Ierusalem Thus one thing by Gods appointing it to a holie vse may be called holie and by mans misusing of it become most vnholie But the place it selfe maketh nothing holie as it is written God chose not the man for the place sake but the place for mans sake and therefore this Citie did not make the dead men holie that were buried in it nor anie thing the worsse if they were buried out of it Therefore the papists are both wicked in teaching the people that one place is more holie then another to be buried in as in the Church rather then in the Churchyeard neere the high altar rather then in the body of the Church and they are theeues also in picking poore mens purses for the same In these were many abuses as in any one thing But he that wil keepe these three rules shall not erre First That he doe not cast out the dead bodies vnburied to be deuoured of wilde beasts nor burie them in dunghils ditches or such like places where none else is buried Diogenes when his friends asked him How he wolud be buried bad them cast him out it skilleth not how Why saie they the beasts will deuour thee Nay then saieth hee lay my stafe by me and I shall driue them awaie A barbarous saying and meete for a heathen man Yet I thinke the laying of the metyarde in the graue with the dead man came vp on some such like cause or else to driue away deuils Socrates whē he was asked the like question answered more honestly and bad burie him so as were moste easyfor his friends The second is to auoid great cost sumptuousnes as Shrines Tombes Tapers Torches Candles mourning-coates feastings c. which do no good to the dead are to chargeable vnprofitable to their friends Yet if Ciuil pollicy adde some solemnitie to Princes noble men as their coate Armoure flagge sword heade-peece recognisaunce I dare not vtterly condemne it and yet would wish it more moderatly vsed then many times it is As there was difference in them while they liued from the common sorte state so there may be in their burialls for polliciessake but for no religion or holines at al. The third thing to be obserued is that no superstition should be cōmitted in them wherein the Papists infinitelie offend As in masses diriges trentalls singing ringing holi water halowed places yeares daies moneth mindes crosses pardon-letters to be buried with them mourners de profundis by euery lad that could saie it dealing of money solemnlie for the dead watching of the corps at home bell and banner with manie moe then I can reckon These three abuses taken awaie remaineth that comely order which Christian charitie requireth as to haue neighbours quietlie to accompanie the corps to the graue as it was in the poore widowes sonne of Naim Brotherlie to comfort those that lost their friends as the Iewes did Marie Martha for their brother Lazarus to confirme faith in the resurrection of the dead in the selfe same bodie that there is put in the earth to prepare them-selues to die daily not knowing when our course shal come To praise the Lord that graunted the man so long a life among vs with honestie and in the end gaue him a stedfast faith to seeke his saluation onelie in Christ Iesus who hath conquered death hel sinne by his owne death and by his rising from death hath iustified vs and will raise vs vp from the graue in the end to liue with him in heauen without end The comely vsing ofthese in Gods Church is a great comfort to all good Christians and the want of them a token of Gods wrath and plague Abraham was promised burial in his ripe age as a blessing from God Iosias was promised that he should be buried in peace and not see the plagues that should follow the Gabeonites are praised of God and rewarded also of Dauid for that they buried King Saul and his sonne though the father was an ill man contrariwise to King Ieroboam and Achab was threatned for a plague that he and his posteritie should not be buried but deuoured of beasts and to King Ioachim was fore-tolde it that he should be buried as an asse for his falling from God Tobias was cheifelie commended for burying the dead bodies of his countrie men that were cruellie slayne Thus burial is commended to want it was great reproofe Ieremy threatneth them that for their wicked life they should be pulled out of their graues The place of burial needeth no bishoppes blessing nor Popish halowing but euerie comelie place is holy enough so it be reserued for that vse onelie It is called in the Greeke Coimiterion that is a sleeping place and in the hebrew Beth-haiaim that is the house of the liuing thereby to teach vs that the body sleepeth the soules liue as Salomon saith the earth shal goe to the earth from whence it was and the soule shal returne to him that gaue it Abraham bought a feeld to burie his in and there was he and his posterity buried and that was a common custome continued long after by the iudges and kings of Iuda So Gedeon and generallie the rest were buried It is said of King Osias that he was buried in the feeld where the other Kings
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
were comfortable to heare of such great women in these daies where the most parte are so fine that they cannot abide to looke at a poore bodie so costly in apparrell that that will not suffise them in lewels which their elders would haue kept good hospitalitie withall When Moses moued the people to bring such stuffe as was meete for the making of gods Tabernacle other Iewels in it the women were as readie as the men and they brought their bracelets earings Rings and Cheynes all of Gold and the women did spinne with their owne hands both silke and Goates hoare they wrought and brought so much willinglie that Moses made proclamation they should bring no more Compate this peoples deuotion with ours that be called Christians and ye shal finde that all that may be scratched is to little to buy Iewels for my mistres though she be but of meane degree and if any thing can be pulled from Gods house or any that serueth in it that is wel gotten and all is to little for them God graunt such costly dames to consider what metall they be made of for if they were so fine of themselues as they would seme to be none of these glorious things needed to be hanged vpon them to make them gay withall Filthie things neede washing painting coullouring and trimming and not those that be cleanly and comely of them-selues such decking and coullouring maketh wise men to thinke that all is not wel vnderneath content your selues with that coullour comelines and shape that God hath giuen you by nature and disfigure not your selues withyour owne deuices ye cannot amend gods doings nor beautifie that which he hath in that order appointed Learne of these good women to offer your Iewels to the building of Gods citie lay to your hands and spinne rowgh goats heare to clothe the poore stoope and worke be not ashamed of it it is the greatest honour that euerye shal winne If ye will be partakers of the pleasures of Gods citie ye must take parte of the paines to build it If women would learne what God will plague them for and how let them reede the 〈◊〉 chap of the Prophet Esai and if they wil learne what god willeth them to do be occupied withal though they be of the best sort let them reede the last chapter of the Prouerbs It is enough to note it and point them to it that wil learne for I feare few will read fewer learne and fewest practise it but manie rather wish it cut out of the booke that they should not be troubled with hearing of it In the 13. and 14. verses and others following come in the Ruelers of the country townes with their people for to worke wherein we learne that not onely the Priests and Leuites but the great men in euerie countrie yea and the Countrie people too must worke at Gods building This valley-gate that he speaketh of is thought to be the gate that goeth into the vally of Iosephat which otherwyse was called Gehennon This is a worthie example for all christians that they should not liue to themselues but help to beare the burthens of the Church and Common-wealth That Citie and Temple were the common places appointed whither they should resort to serue the Lord and whither they might flie and finde succour against the enemie where vitals and other necessarie prouision might be had for all sorts Therefore if zeale toward God and loue toward their neighbours could not moue them to lay to their helping hands and open their purses wyde to set forward this building their owne priuate profit would moue those that had any consideration of them-selues to mantaine this citie And that noe man should disdaine to worke at the vilest place in Gods citie here commeth a nobleman and buildeth the dung-gate where all the filth of the Citie was caried out and where all the sinkes Canals and conduits did wash and conuey away al the sweepings and filth of the streetes into the Brooke Cedron As in all great and well ordered cities there be officers appointed for that purpose which be men of wisdome painful in authoritie haue a great care for the health and wealth of the inhabitants who wil daily and duly looke that such noysome things be conueied away out of the streetes for infocting the people with pestilent smells and contagions so in Gods Church and citie must be men of grauitie wisdome learning and authoritie which must dare and will wrastell with the stoutest and see due correction done and such rotten members as would infect the whole bodie cut of carried away from among the congregation to the comfort of the good and terrour of the euil doers In Gods house there be both good and ill as in the feild the corne groweth not without the chaffe nor in the garden the good hearbs without the weedes yet the good husband will carie in the good Corne and winow the chaffe When thee weede ouergroweth the hearbs the good gardiner wil pick out the weeds and carie the good hearbs to his house so in Gods Church open blasphemers notorious wicked liuers and teachers must be cast-out that Gods holy name be not ill spoken of as though he loued suoh ill doings and would not with Iustice punish them and also that other by theiril example should not fal into the like mischiefes Saint Paul biddeth that if any brother were called couetous a fornicator drunkerd a railer extortioner Idolater they should cast him out of company not eat nor drinke with him that he may be ashamed of himselfe when he seeth him-selfe abhorreà of all men and so amend his wickedues Excommunication is the common remedie for such disobedient persons which God for his mercie sake graunt that it may be restored to his true vse and that euery one may willingly submit him selfe to Godly correction We haue so long contemned the Popes cursse that now we think we may liue as we list without blame and if any due correction be offered we laughe it to scorne despise the ministers of it and by this meanes shal cause the Lord to take the whip into his owne hands and then who shal be able to stand God will not haue sinne vnpunished and if we refuse this gentle correction that he hath giuen his Church to execute and bridle ill doers withall we shall find it an horrible thing to fall into the Lords hands and he will rule vs with an yron roà d and bruise vs all to peeces Such dung and filth may not be suffered in Gods howse and it is as necessarie to haue a gate to carie such out at as it is to haue a gate to bring good ones in for as the raine from heauen washeth the streetes so Gods grace from aboue must first wash the heart that the minde may be renued In worldly matters prisoners condemned to die are caried out of the Citie to suffer execution as members not meete
continue as in the beginning But ynough was said of this matter afore in the 2. Chap. 19. verse This is then the remedie that Dauid vseth in all these griefes fall to prayer commend thy cause vnto the Lord fall not from him for any storme tarie the Lords leisure and plaie the man comforte thy heart looke for the Lords comming and sate vnto him with Dauid haue mercy on vs O Lord haue mercie on vs for we are vtterlie dispised Our soule is full of the sclaunders of these wealthie worldlings dispising of the proud No doubt the Lord wil comfort thee confound thē as our daies haue well declared 4. Harken thou O our God for we are dispised turne their shame vpon their owne head and make them dispised in the land of their captiuitie 5. Couer not their wickednes and let not their sinne be put out of thy sight for they haue prouoked the builders 6. Then we builded the wall and the whole was ioyned togither vnto the halfe hight and the people had a minde to worke AFter that he had described the mockings and threatnings that they had for their bold enterprise in building to discourage driue them from it if they could if it had bene possible he now declareth what remedie and comfort he found by praier at the Lords hand Nehemiah seeing their great daunger turneth him to the Lord the people praying with him and saieth Our God that hast chosen vs onelie though most vnworthie for thy people amongst the whole world and whom onelie we worship and at whom we seeke for help and deliuerance in all our trouble hearken we beseech thee O Lord bow downe thine eare and heare our praiers for thou art a righteous iudge and mightie reuenger of all thy faithful seruants we thy poore people are in a miserable case we looked for aide at our neighbours hands they are our vtter enemies we hoped for comfort of them and they vtterlie dispise mocke and contemne vs but thou art a God that neuer for sakest any that come vnto thee nor castest anie awaie that faithfullie trust in thee heare vs O gratious God and turne their owne shame that they would lay on vs for building thy citie on their owne heades that villany that they would doe to vs let it fall on them-selues If thou let this crueltie scape vnpunished thou shalt be thought negligent and careles of thy people these Samaritanes that be so cruell against vs be straungers in the countrie where they dwel as we were in Babilon they were brought out of their owne countrie and placed here by Ezer-haddon King of Assiria make them O Lord to be dispised in this land of their captiuitie as well as they dispised vs in our miserie O Lord let not their wickednes be hid but make it knowen to all the world and all ages to come how dispitefully they deale with vs for thy sake others will attempt the like if this scape vnpunished Forgiue not their sinnes but euer keepe them in thy remembrance thou shalt not be thought arighteous iudge if thou wincke at such wickednes they hinder not our owne buildings but they prouoke the builders of thy house and Citie They dispise vs because we serue thee They hate vs not for any of our wickednes but for the hatred that they beare to thy house Religion and Citie which they would haue lie wast ouerthrowen and troden downe We grant we haue deserued to be cast awaie from thee if thou deale with vs in iustice and yet after thy fatherlie correction we obedientlie returne and submit our selues vnto thee whereas they contemptuously still rebell against thee and hate vs because we loue thee If they did persecute vs for our owne deserts we wold beare it but to see thy maiestie defaced we cannot abide it they would haue thy Citie to lie vnbuilt that men might speake ill of thee that thou were a weake God not able to defend thy people that call on thy name so mightelie as their Idols do them that know not thee The shame that they would lay on vs shall turne vnto thee O Lord for it is done vnto vs for thy sake and hatred of thee and thy word Auenge thy owne quarell O God and looke not at our owne deserts for though we haue grieuously offended thee yet we repent and they obstinately stand in defence of their owne wickednes O Lord forget not this malicious dealing of them toward vs for thy sake abate their pride assuage their malice and confound their deuises that they intend against vs comfort and encourage thy poore woorkemen builders whom they prouoke to anger and graunt vs that we may by thy aide with good successe finish that which we haue through thy goodnes so well begonne Amen Out of his praier may arise two doubts one whether it be godlie good men may vse the like that he praieth for here that is that the same ill may fall on them that they would doe vnto the Iewes The other that their sinne should not be forgiuen them The Scripture teacheth both to praie for our enemies and to forgiue them and also that God would reuenge their cause him-selfe in his iustice Our sauiour Christ praieth for them that crucified him saiyng Father forgiue them for they know not what they doe S. Steuen likewise But Dauid manie times praieth the contrarie as Let his sorow be turned on his owne head and let his wickednes fall vpon his owne pate Againe let them be confounded and ashamed that seeke for my life and let them be driuen backe and ashamed that seeke to 〈◊〉 me euill These Psalmes and others are full of such like speeches And where some expound such places to be a prophecie and fore-telling ofsuch mischiefes as should fal on them rather then a wishing or praing that they should fall it is not ill that they saie but it maie be doubted whither it be most agreeing to the text but howsoeuer it be this must be most taken heede of that in all such praiers nothing be asked of mallice against the partie which is hard for our froward nature to do but only for the glorie of God which is to be sought in all our doings and praiers which maie be in shewing his iustice In the Lords praier we saie halowed be thy name we desire not God onelie that he would direct both euerie man in his doings to set forth his glorie that his name may be hallowed but also that he would staie confound and take away all hinderers of the same with all their deuices and subtill practises that all stumbling blockes being taken awaie his name may be sanctified in all nations So praied ` Dauid O my God make the counsell of Achitophel to seeme foolish so in the commaundements the affirmatiue is included in the negatiue and the negatiue in the affirmatiue as thou shalt not kill wherein we are not onelie forbidden all crueltie but are
euerie age to hinder the comfortable building of Christs Kingdome and spirituall Ierusalem by all meanes that he can deuise and neuer more feirselie then now in our daies But as God stirred vp Nehemiah then to defend and encourrage the people to goe forward with their building notwithstanding their cruell assaults so the Lord stirreth vp some few to stand in defence of this trueth and Gods enemies winne not at their hands so much as they looke for And as Nehemiah here setteth the People in order by their Kinreds with their Swords Speares and Bowes to defend the workemen so should good Magistrates place euerie where stout Souldiers of one doctrine and Religion in dued with the speciall gifts of the holie Ghost as knowledge of tongues discerning of spirits and Doctrines able to confute the false and defend the trueth with gifts of vtterance Eloquence and persuading and with gouernment to bridle the vnrulie and troublesome folke that the flock of Christ Iesus which he bought so dearelie be not drawne awaie headlong by deuillish Doctrine from their Lord and Shepheard of their soules the Lord Christ. God for his mercie sake stir vp the hearts of Magistrates and speciallie Courtiers to set this example before them-selues and diligentlie to follow it that we be not found more negligent in this our free libertie vnder the light of the Gospell in seruing our God faithfullie then these poore Iewes were vnder the Ceremonies of Moses after their Captiuitie A lamentable case to see how bold and earnest these Iewes were against so manie feirce enemies and how colde negligent and carelesse we that beare the names of Christians be Lord encrease our faith help our vnbeleefe and make vs with courrage to worke at thy building We are lulled on sleepe we wallow in wealth and forget thee we seeke our owne aduauncement in the world and care little or nothing for the aduauncement of thy Kingdome thy glorie thy people and the wholesome doctrine of saluation declared vnto vs in thy holie word 14. Andwhen I sawe them Irose and saied to the Nobles After that Nehemiah had thus like a good Captaine set the people in aray by their kinreds appointed them their standing places and weapons and conueied him-selfe into some corner to breath and refresh him-felfe he looked about him and behold Sanballat Tobias and their fellows were at hand appeared in sight and Marched forward in Battaile aray toward the walls stoutlie to dash them out of countenaunce if it had beene possible But then Nehemiah though he was wearie and satte downe to rest him-selfe besturred him rose vp quicklie forgatte that he was wearie plucked vp his spirits and called the Nobles officers and the people together and because the time would not suffer him to vse manie words the enemies drawing so neere he maketh a short but a pithie oration to them and in effect so much as could haue bene spoken in a long time and at leisure and all to this end to imbolden them to cast away the feare of man and feare the mightie Lord of hostes in whose hand it was to dispose as he thought good and not onely that but the honestie of the cause was such that they could not without great shame and reproch leaue it vndefended so farre as their powre would stretch They fought against infidels for the mantenaunce of God his true Religion they fought for their breethren for their sonnes their daughters their wiues houses life lands and goods They had of late bene in captiuitie they felt the smart what it was to liue vnder straunge Princes God had mercifullie restored them to their countrie againe and prospered well the beginning of their buildings and should they now cowardlie flie awaie loose all that they had gotten fall into their owne slauerie liue among Idolaters their wiues and children to be prisoners afore their face He that had any blood in him cyther feared God or loued his countrie and people would first step out in so good a cause manfullie defend it spend his blood in it would striue who should be the first and foremost to giue the onset not doubting but that mightie God who had so prospered their doings hitherto would with good successe finish it to their great comfort perpetuall commendation Ioab vseth the same reason to Abisai and his Souldiours tofight for their people and countrie God neuer faileth them that faile not them-selues doe thou thy duetie and no doubt God wil fill out the rest What a courage had Nehemiah that being come thither but of late durst speake so boldlie to the noble men and rulers with the people which should haue taken the matterin hand them-selues and encouraged others rather then he But in Gods cause when those that should be furtherers of it waxe colde and eyther will not or dare not then those whom God doeth thus earnestly moue may and ought so much as in them is encourage all sortes of men manfully to goe forward in seruing the Lord. And whereas feare is a great hinderer of al wel doing he beginneth to pluck away that block first which being remoued boldnes must needes follow and take place Feare not saith he their braggs their sterne countenance proud lookes their glistering armour their great bands of souldiers their mighty captaines their long speares sharp swords they are cowards their heart faileth them they are like mules with golden Trappers and costly foote-cloth which outwardly shew brauely vnto the eie but vnderneath are slow Asses and dull beasts So these big boasting Thrasones and vaunting Milites gloriost make a shew of great matters as though they would and could pull downe all destroy all afore them at their pleasure where in dede they be faint harted lubbers and dare do nothing as it appeereth here after Our god is an almighty Lord at whose looke the earth quaketh and the deuils tremble and these wretches be vile wormes meat mortall men Gods enemies and children of darkenesse Our God alone is strong ynough for all the deuils in hell and out ofhell withall their members and partakers Why should ye be afraid to fight in his quarrel he hath done what he wil in heauen earth and hel as the Psa. saith All things bend when he doth beck all be at his call and commandement Shrink not from this Captaine he will defend you manfullie fight vnder his banner and the victorie shall be yours The worst that the wretches can doe you is to hurt the bodie but our God teacheth vs to feare him that casteth both bodie and soule into hell fire Remember the old graund Captaine of our fathers Moyses when Pharaoh with a mightie power chased them to the red Sea where the people were afraid and saw no remedie but either leape into the Sea and be drowned or els tarie Pharaoh and be killed call to remembraunce I say what Moses in the like distresse and ieopardie then that ye be now in said vnto them in
few words Standstil saith Moses behold and marke the end when ye are not able the Lord him selfe will sight for you these cruell enemies whom ye see this day ye shall neuer see any more And so it came to passe for by Gods mighty hand the Israelites passed through the Sea safe and Pharao with his people were drowned The scripture teacheth that the fearfull vnfaithfull murtherers adulterers inchaunters Idolaters and liers shal haue their parts in the burning lake of fire and brimstone If ye will not sticke vnto this God and feare him as children ought to loue and reuerence their father yet feare him as seruants doe their masters and as ill men doe which are afraid of punishment and forbeare ill doing for feare rather then for loue The greeuous punishment which is threatned to fearefull men is the second and euerlasting death bothe ofbodie and soule which whosoeuer hath any true feare of God in him will tremble quake when he thinketh on it be not therefore afraid of them but plucke vp your stomaches and boldlie stand in the defence of that Citie which the Lord God hath giuen you to serue him in To fight for sonnes daughters wiues and houses I thinke it were an easie matter to perswade anie man for they be our flesh and bones and we be readie ynough to such matters and surelie not without a cause for both the law of god the law ofnature bindeth vs to defend them in their wel doings Moses in his law saieth that if thou traueyling by the way doe sinde thine enemies asse fallen in the mire vnder his load thou shalt not passe by but help him vp surelie the meaning of this law was not for the asse but as Saint Paul alledging the like law thou shalt not mussle the mouth of the oxe that treadeth out the corne sayed Had God care for the Oxe Nay verely but for you it is writen that ye should feede your painful teachers which labour for you as the Oxe So I say this law was not made for the Asse his sake but euen for thy enemie who is ouerloden as the Asse was and speciallie those to whom thou art bound by nature for else thou art worsse then an infidel But in this matter men are sone resolued what to doe there is a harder matter in mens minds that is whether we should fight for Religion as these men did or no. We see great troubles in manie countries against their Princes in our days for religion and many doubt what they may do herein Let the case stand as these mens did it is sone answered These Samaritans Sanballat and his fellowes were no Princes but subiect to Artaxerxes as the Iewes were nor had anie authoritie ouer them they were Gods enemies and did the Iewes wrong that would not suffer them to goe forward with that building which the King had giuen them licence and commission to do Therefore they might iustlie defend them selues against such theeues Further here is to be noted also that they defend thē selues onelie doe not inuade the other offering anie violence to them but would quietlie enioy their owne if they might And this is a greate difference in the warrs whether a man stand to defense of him selfe his people in any cause or doe inuade others and offer them wrong Defending a mans selfe is alowed by all lawes in manie causes and yet in religion by flying and not by drawing the sword against his Prince but to rebell and draw the sword against thy lawfull Prince for religion I haue not yet learned nor cannot alow off it nor I cannot see how so manie martirs in all ages would haue submitted them selues to death willinglie if they might haue fought for it Peter drew his sword to cut of Malchus eare and would haue fought for his master but Christ Iesus bad him put vp his Sword for if the matter stoode by fighting he could aske his heauenlie father and he would giue many thousands of Angels to fight for him The Prophet biddeth the Israelites in their captiuitie in Babilon pray for the life of Nebucadnezar Balthasar his sonne seeke for the peace of the Citie in which they were prisoners and not trouble them S. Paul biddeth pray for all them that were in authoritie and then was Nero Emperour a beast in condition rather then a man yet he must be prayed for Dauid would neuer hurt King Saul though he might and had him in his daunger sundrie times might haue killed him if he would Therefore as Christ ouercame his enemies by suffring so they that be Christes shall get the victorie by patientnes bearing the crosse not by rebelling drawing the sword As Nehemiah therefore here encourageth the Nobles Rulers and people manfullie to stand in defence of their countrie Citie wiues children breethren and howses against their enemies so in the spirituall kingdome of Christ must the Preachers Pastors encourage all sorts from the highest to the lowest manfully to stand to that wholsome doctrine of saluation which they haue bene taught out of Gods holie booke and not be afraid nor chaunge with euerie blast of winde and turne with the world as all sorts in this land haue done to the offence of Gods maiestie and their great reproch and specially ofthose that were the heades and should haue bene staies to others Religion is not a thing at the pleasure of Princes to chaunge as they list though the outward circumstances in it may be chaunged by them but it is the vnchaungeable will and determinate pleasure of the almightie Lord of heauen and earth decreed by high Court of parlament in heauen afore the world was made and declared vnto man by his Prophets and Apostles in such times as his infinite wisdome thought meete and cannot be altered by anie man nor authoritie in anie age I am God and am not chaunged saith the Lord my thoughts and my waies are not like your thoughts and waies which are euer changeable and vncertaine but I am euer one and chaunge not Stick therfore fast vnto that Lord which shrinketh not a waie from his people but manfully deliuereth them by suffering we shall haue the victory as our Captaine Christ Iesus had for if we suffer with him Saint Paul saith we shall reigne with him In bearing his crosse and sufferance then standeth our conquest not in Rebelling in dying to him and not liuing to our selues Marke now the mightie hand of God fighting for his people and the cowardly harts ofthese boasting braggers how sone they come to nought they but hard tell that the Iewes vnderstoode their conspiracie how they thought to haue come sodenlie murthered them that they were readie in armoure to withstand and defend them-selues against them their harts faile them they runne away lay downe their weapons and the Lord defeated their whole purpose and deuises Thus lightheads they had that when they heard tell
Scripture Micheas Chap. 2. verse 1. 2. 1. Thes. Chap. 4. verse 6. 2. It is not lawfull for anie man to oppresse another GIue vs this daie our dailie bread Mat. Chap. 6. verse 11. Euerie Christian desireth God to giue dailie bread that is all things necessarie for this life both to him-selfe and to others therefore no Christian is priuiledged to spoile another of his necessary food If one of vs must praie for the good of another one of vs may not pray vpon another He that taketh his neighbours liuing is a murtherer Thou shalt not desire thy neighbours house his fielde c. Deut. 5. 21. If we may not desire his house or land then we may not spoile him of his house or land or inclose that ground whereby the poore either by right are or by right ought to be relieued If thou meet thine enemies oxe or his Asse going astray thou shalt bring him to him againe If thou see thy enemies Asse lying vnder his burden wilt thou cease to help him thou shalt help him vp with it againe Exod. 23. 4. 5. Almightie God commaundeth vs to deale well with our enemies Asse therefore we may not by vndoing our neighbour or spoiling him of anie part of his land or goods make him an Asse send him a begging He that oppresseth the poore reproueth him that made him c. It is a grosse sinne to reproue the maiestie of God therefore it is a grosse sinne to oppresse the poore It was one of the sinnes of Sodom not to reach out the hand to the poore Ezech. 16. 49. If it be a great sin not to relieue the poore it is a very grosse sinne to spoile the poore The bread of the needefull is the life of the poore he that defraudeth him thereof is a murtherer There is a writ in England which beareth this name Ne iniuste vexes that is to saie vexe not anie man vniustly This is a godlie lawe and is deriued from the lawe of God which forbiddeth and condemneth oppression There are certaine beggers which of purpose keepe their legges sore to get money by it If they are iustly misliked which gaine by their owne sore legges what deserue they to be thought of which gaine by other mens sore legges When thou sellest ought to thy neighbour or buiest at thy neighbours hand yee shall not oppresse one another Leuit. 25. ver 14. This is the will of God that no man oppresse or defraude his brother in any matter 1. Thes. 4. 6. Therefore men of trade may not gaine by litle measures false weights and false speeches and othes nor anie mightie men may gaine by cunning dealing by colour of lawe or by vsing any violence what-soeuer 3. They which haue done wrong vnto or oppressed any must make actual restitution GOd faith thus vnto Moses speake vnto the children of Israel when a man or woman shall commit anie sinne that men commit and transgresse against the Lord when that person shall trespasse then they shall confesse their sinne which they haue done shall restore the dammage thereofwith his principal and put the fift part of it more thereto and shall giue it vnto him against whome he hath trespassed But if the man haue no kinsman to whom he should restore the dammage the dammage shalbe restored to the Lord for the Priests vse c. Num. 5. ver 6. 7. 8. We are taught in this place to whom this actual restitution must be made euen to him whom we haue iniured if he be dead we must restore it to his kinsman if he haue no kinsman aliue actual restitution must be made to almightie God for the Priestes vse and in our time for the poores vse Michah robbed his mother of 11. hundred shekels of siluer his mother did not knowe that he had it but he had remorse of that sinne and made actual restitution Samuel saith thus of him-selfe Whose Oxe haue I taken Whose Asse haue I taken or whom haue I done wrong to or whom hane I hurt or of whose hands haue I receiued any bribe to blind my eies there-with and I will restore it you c. It is certaine that Samuel did not deale either corruptly or vniustly in his office if he had he would haue made actual restitution Zacheus was some times verie disordered in his life it pleased our sauiour Christ to be a good god vnto him and to lodge in his house Zacheus hauing feeling of his former wants vttered these words If I haue taken from any man by forged cauillation I restore him foure folde If Zacheus of Iericho after his conuersion was content to restore foure folde it is a good consequent that they haue littel sense of Religion which will not restore the principall Question If a man haue deceiued robbed or oppressed other men shal he be pardoned at Gods hand if he make not actual restitution Answere God will not pardon him vnlesse he make actual restitution if he be able to doe it my reasons are these If the wicked restore the pledge and giue againe that he had robbed he shal surelie liue and not die saieth the Lord. Eze. 33. 15. Therefore it is a sure consequent that he shal not liue eternallie which being in case to make actual restitution doeth it not accordingly Is not this the fasting that I haue chosen to loose the bands of wickednes to take of the heauy burdens and to let the oppressed goe free and that ye breake euery yoke c. Then shalt thou call and the Lord shal answere thou shalt crie and he shall say here I am c. Esa. 58. 6. 9. If the oppressour must let the oppressed goe free he must make actual restitution If almightie God will not heare the praier of the oppressour vntil he let the oppressed goe free it is a necessary consequent that God will not pardon him Augustine is very flat for this point if men be able to make actual restitution and doe it not poenitentia non agitur sed fingitur that is to say their repentance is no repentance and their sin shal not be pardoned vntill actual restitution be made Question If a man haue secretly either robbed or deceiued another and is very willing to make restitution but cannot doe it with out some worldlie danger and disgrace to him-selfe what must he doe in this case Answere Let him send that which he hath taken vniustly by some trustie messenger to him whom he hath wronged let his name be concealed Question If he that hath taken vniustly from others hath wasted all and is not able to make restitution what shall he doe Answere Such a one must desire pardon very humbly at Gods hand and water the earth with his teares 4 It is the duetie of the Magistrate to deliuer the oppressed out of the hand of the oppressour EXecute iudgement in the morning that is carefullie and without delay and deliuer the oppressed out of the