Argument was finished and no more thereof found AN EXPOSITION VPPON PART OF THE BOOKE OF NEHEMIAH BY MASTER Iames Pilkinton late Byshoppe of Durrham CHAP. 1. The word of Nehemiah the sonne of Hachalia ALthough there be diuers opinions whether Ezra or Nehemiah wrote this booke yet for my parte I rather beleeue all reasons considered that Nehemiah wrote it as Wolphius well prooueth it But whether so-euer the one or the other wrote it if the authoritie of the writer may giue any strength to the writing or mans worthines adde anything to the credit of Gods holie Scripture it skilleth not much for they were both the true learned and faithful seruants of God Yet surelie this worthie man Nehemiah which in English is to saie a comforte sent from God to comfort his people in those troublesome times should not be robbed of his well deserued thankes but first God should be chieslie praised that raised vp so worthie a man whose pedegree is vnknowne his fathers to in so ill a time to do not onely so great things both in the commonwealth Religion in peace and warre and then shold Nehemiah also be worthelie next commended that so faithfullie obeied the Lord his God so painfullie traueiled for the wealth of his countrie also attained such learning that he could and was so diligent in studie among all his great affaires that he would to the greate glorie of God comforte of all his Church vnto the worlds end put these his owne doings in writing A worthie example for all that loue religion be seruitours in the courte attend on the Prince beare office in the common-wealth or captaines in the warres to followe For in all these things was Nehemiah famous in religion earnest in great fauour with his Prince with all vprightnesse of life towards all in warre skilful curragious painful and with his penne so learned that he could so clerkelie put it in writing Gentelmen therefore and men of the world are not borne to liue in pastime and pleasure as they list and manie doc no more then poore men but first to serue the Lord promote his word and religion earnestlie minister iustice seuerelie mainteine peace quietlie defend the common-wealth stoutlie releeue the oppressed mightilie followe learning and studie diligentlie that so they maieincrease in vertue and honestie as Nehemiah did and after all these great trauailes refresh themselues with honest pastimes measurablie Among the heathen Princes such a one was Iulius Cesar in the warres cunning and happie in gouernment of the common-wealth commendable and in learning so excellent that no man hath written more eloquentlie Such like were Alexander Seuerus and Marcus Aurelius Emperours But I will not perswade much in Gods cause with prophane examples And to returne to our purpose I would not haue men thinke that the scripture taketh his authoritie credit of the man that writeth it but the writer is to be credited for the holie Ghosts sake who inspired him with such heauenlie knowledg and whose instrument he is for God to speake by Scripture commeth not first from man but from God and therefore God is to be taken for the author of it not man The Gospel saith It is not you that speake but the Spirit of your father that speaketh in you And. S. Petersaith Prophesie came not in old time by the will of man but holy men of God spake as they were moued by the holie Ghoste Augustine saith well The Scripture is a letter sent from God the creator vnto man his creature Therefore when thou readest this booke or other parts of the Scripture doe it as gladlie and reuerentlie yea and much more to then thou wouldst vse and read the Princes or thy friends letters seeing it is a letter sent to the from thy God for thy saluation God then is the cheifest author of this booke as he is of the rest of the Scripture Nehemiah the penne or writer of all these misteries Dauid said of himselfe my tongue is the pen of a writer that writeth swiftly meaning the holy Ghost to be the writer his tongue the penne So Nehemiah was the author of this booke as Dauid of the Psalmes And because they should know which Nehemiah he was he saith he was the sonne of Hachalia For there were diuers others of that name but not his sonnes V. 1. It came to passe in the moneth of Nouember and in the 20. yeare that I was in the castle of Susan 2. And there came Chanani one of my breethren he men of Iuda and I asked them for the Iewes which scaped and remained of the captiuitie and for Ierusalem 3. And they said to me the remnante which remained of the captiuitie there in the countrie be in greate miserie and reproche and the wall of Ierusalem is broken downe and the gates of it are burned with fire 4. And it came to passe when I heard these wordes I sate downe and wept and being sad certeine daies I fasted and praied before the Lord of heauen THe Scriptures vse not to reckon their monethes after the order of our calenders but by the exchange of the moone for our callenders are not of that auncientie that the Scriptures be by many yeares The first moneth in the yeare with them began at the next change of the moone whensoeuer it fell after the 22. daie of March when the daies and nights be both of one length And then was March called the first moone of the yeare whereas we make Ianuarie our first moone So this moone here which is called Casleu was the 9. moneth from it and fell in the latter end of Nouember what daie soeuer the moone then chaunged The 20. yeare that he speaketh of here was of the reigne of King Artaxerxes as appeereth in the beginning of the 2. Chapter of whom ye shall heare more there Susan was the cheif Citie of all the kingdom of Persia where the king had both his pallace aud a strong castle also of the same name where his treasure was kept this Citie as Strabo writeth was long and in compasse 15. myles about Who this Chanani was it appeereth not but beelike some honest man of good credit and more earnest in religion and loue to his countrie then others because his name is put downe in writing the others are not And where Nehemiah calleth him brother it is not necessarie to thinke that he was of the same father and mothere that Nehemiah was but either further of in kinred or els of the same countrie and religion For this word brother in the Scripture signifieth all those sorts of brotherhod that be any waies kinsmen or els of anie countrie and religion S. Paul saieth I wish to be accursed from Christ for my breethren kinsmen after the flesh which be the Israelites Where he calleth al the children of Israel his breethrē because they came all of one father Iacob long agoe and now were of
to haue displeasure where none is deserued In this case were the miserable Iewes then the beloued people of God though now iustlie cast of for their wicked hate to our Christ the Sonne of the liuing God Beside that their Citie was burned the gates stood open that enemies might rush in murther and spoile them when they list except they should keepe a continuall greate watch which was to trouble some and costlie for them 4. And it came to passe What good commeth by hearing poore men speake appeareth heere plainlie in them that feare God For that pitiful state which he vnderstood his brethren the Iewes and that famous Citie Ierusalem to be in by their reporte did so mooue his hart and greiue him that he satte downe and wept certaine daies was sad for them fasted and praied vnto the Lord of heauen for them Hearing and seeing bee tow sences which bring into the minde of man to consider all things that be painefull or pleasant to others for except we see them or heare them we cannot learne or vnderstand them much lesse pitie them or be glad of them S. Paul saith likewise in Gods cause Faith commeth by hearing For when thou hearest the preacher declare the glorious maiestie of God his sharpe punishing of sinne the wretched estate of man that of him selfe can doe nothing but sinne and the euerlasting paines appointed for all hardharted sinners it maketh him to quake to enter into him-selfe condemne him-selfe aske for mercie from thenceforth to become a new man so when he heareth Gods great mercie declared to man in Christ it maketh him to beleeue loue obeie and follow so louing a father This profit then commeth by hearing the poore mans complainte that it mooueth them to pitie to teares to fasting and praying the Lord to releeue the miserie of thy oppressed brother Turne not therefore thy face from the poore but heare them and pitie them as thou woldst be heard and pitied thy selfe So in religion if thou wilt learne to feare God aright to know thy selfe amend thy life and what blessing God hath prepared for thee run not from the Church as many doe some for one cause some sor another but none for good but humble thy selfe in the sight of thy God and his people heare his worde reuerentlie beleeue it stedfastly obey it diligentlie praie earnestlie and God shal heape his blessings on the plentifullie And that we may the better vnderstand how this miserable case of his breethren countrie did touch his hart inwardly he sheweth it by his behauiour outwardly for the affections of the minde declare them-selues openlie in the face and behauiour of man when they growe great in the hart As if we be sorie our countenance is heauie sad and clowdie if we be merry our face hath a good culloure sheweth it selfe pleasantlie when we be ashamed of ill doing we blush in feare we be pale in anger high culloured and swolne in the face c. So this sorow for his breethren did so pinch him at the hart that he could not stand but sat downe as a mans leggs in heauines are so weake that they cannot beare him his hart was so burdened that he could not forbeare but brast out into teares for certaine daies he could not be merry eate nor drinke but fasted and in the end found no other remedie but turned him-selfe vnto the Lord fell vnto praier assuring him-selfe that God would heare him and releeue them in his due time when he thought good By this we may learne how coldelie they praie that cannot bend nor kneele when they speake to the Lord or if they kneele it is but on the one knee that must haue a soft quishion vnder it and a softer vnder his elboe Weepe he may not for disfiguring his face fasting is thought hipocrisie and a shame and when his panche is full then as priests with their drunken nowles said mattins and belked out Eructauit cor meum verbum bonum with good deuotion as they thought so he blusters out a fewe blustring words without due consideration of them then he thinketh he hath praied well O wretched man that forgettest thy God and thy selfe Remember what thou art alumpe of carth a sinke of sinne wormes meate and that bellie which thou carest so much for is but a stinking dunghill Downe proud pecocke consider when thou praicst that thou speakest to the Lord of heauen earth at whose beck the deuiles doe tremble his thunderbolts flie abroad to punish thy sinne who in his anger drowned the whole world except eight personnes burned Sodom and Gomorah with fire brimstone from heauen to pull downe thy proud hart and teach thee to feare his maiestie Learne of the poore Publicane which was so ashamed of his wicked life that he durst not looke vp vnto heauen but condemning him selfe cried O God be mercifull vnto me a sinner whereas the proud Pharisie stood stoutlie craking of his holynes as thou doest Learne of the woman of Chanaan to be earnest in praier goe not awaye from the Lord vntil thou feele thy conscience comforted and mercie promised for no doubt the Lord will heare such a praier These out ward things as kneeling weeping fasting are good helps preparations vnto praier as Sara continued three daies in fasting and praier that the Lord wold deliuer her from that shame and so Tobie marketh a generall rule ofit saying praier is good ioinedwith fasting Ecclesiasticus saith The praier of him that humbleth him selfe pearceth the cloudes she will not be comforted vntill she come nigh nor goe her waie till the highest God haue respect vntoher God graunt vs here to learne to pitie our poore breethren thus to prepare our selues to praie for them that our praier maie be heard in their need although I noted afore the disordred life of some leud courtiers which make so much of their painted sheath esteeme them-selues more then all the world doth besides and when they thinke they deale so cunninglie that they be not seene manie one espieth them laughes full drilie in their sleeues at them yet now in this godlie gentelman appeereth a contrarie dealing he may be a worthie paterne for all courtiers to follow The court is not ill of it selfe but a man if he will maie setue the Lord vprightlie and also defend his Church and profit the common-wealth mightelie and good men maie liue in it honestlie It is a daungerous place I graunt to liue in and manie occasions of ill are offred dailie in it yet not so wicked but good men liuing in it maie take great occasions to doe much good in it Ioseph in Pharaos courte a godlesse king prouided for all the countrie in the time of their great dearth scarcitie releeued his father breethren then the onely knowne Church of God in their necessitie Moses in the same courte though not vnder the
made so long a goe to thy faithfull seruant Moses This profit we haue by rea ding thy scriptures left vnto vs by thy seruants the Prophets thatour faith is increased our hope faileth not but manfullie tarieth with patience for thy comming Faith douteth not hope is not wearie though our grudging nature cannot be contented Encrease our faith O gratious God our hope strength that we fall not frō the pardon our murmuring mistrusting of thee though our state be despised when we looke at our selues yet when we remember thy promise we cannot disp aire We follow our father Abraham who contrary to hope by reason hoped in thee that thouwouldest fulfil thy promise to him though reason could not see it And that thou maist the more willinglie doe it O Lord consider who we be We be thy seruants other Lords masters we seeke none we are thy people thouour God King can anie master forsake his seruant or anie king his subiect that humbly submitteth himselfe vnto him though we haue sinned deserued to be cast away frō thee yet art thou O Lord rich in mercy a king of great powre thy glorie shal shine in our deliuerance Is any fault so great that thou canst not forgiue it Is any man so hard harted but at length he wil be entreated shal any wickednes ouerflow thy goodnes so farre that thou wilt not be intreated So many yeares punishment would satisfie a stonie heart forgiue forget all that is past thinke on vs O Lord what metal we be made of deale not with vs in the ballance of Iustice but in mercie We are by nature earth dust and ashes and therfore heauie sluggish and forgetfull we are borne of sinfull parents euen from the beginning and therefore of our selues must needes follow their trade in ill doing we be no Angels therefore cannot serue thee as we should doe Take in good parte O Lord our simple good will that that wanteth in vs thy Messias thy sonne our Lord Christ hath fulsilled for vs made vs partakers of his righteousnes Loke at him O Lord and not at vs who redeemed vs with no gold nor siluer but by his owne pretious blood let that price satisfy thee deliuer vs. Igraunt O Lord thou deliuerest our fathers from their bondage slauerie in Egipt wherein we should haue continued if thy mightie hand great powre strength had not made vs free And not only then O Lord we tasted of thy goodnes but euer since when the Philistims Ammonites Moabites or other enemies round about vs oppressed vs thou heardst vs thou deliueredst vs shal we now be cleane forgotton Arise O Lord speedely and let thy people knowe that thou remembrest them and hast a care ouer them How shal thy goodnes be knowne if thou haue not a people to praise the I beseech thee Lord pardon my importunitie I cannot departe vntil I obteine my sute at thy hands though thou seeme to deale hardly with vs so many yeares yet I will saie with patient Iob although he kill me yet I will trust in him stil. I know thou louest vs what so-euer thou doest vnto vs and therefore I will trust in thee stil. Though thou hast seemed hitherto O Lord to loke strangely on vs yet now bowe downe thine eare and heare the praier of me thy poore seruante and the praiers of all the rest of my sorowful breethren thy seruants which would gladly so farre as the weaknes of mans nature will suffer vs feare thy name Thy holie spirit giueth vs a desire to serue thee but the rebellious flesh which we receiued of our first father Adam withstandeth al such motion's and draweth vs from thee Deale not with vs therefore O God in the rigour of thy Iustice but in the vnspeakable measure of thy mercies Rule thy seruante this daie and graunt me to finde grace fauour in the sight of this mighty king 〈◊〉 whose cupbearer I am It lieth most in him to help and to hinder vs to set vs at libertie or keepe vs prisoners stil to build our Citic or to let it lye waste I see O Lord the feircenesse of his nature and how litle he vnderstandeth thy goodnes towards him but yet I know O God that the harts of Princes euen Infidels are in thy hands to dispose as thou thinkest good Haue pitie therefore O God on thy people bend his minde to pitie them Other friends I doe not seeke for without thee all sute and labour is in vaine A PRAIER LOrd God which of thine owne meere good will inspiredst thy Prophets in olde tyme with the knowledg of thy secret misteries and of thy great loue towardes vs thy seruants hast caused them to be put in writing and hast preserued them from destruction by thy mortall enemies that we might learne in them thy mercies shewed to our fathers and promised to vs giue vs we beseech thee a willing minde with reucrence to heare read thy holie word declared in this booke and a diligent 〈◊〉 to followe the same Raise vp we praie thee in these our latter daies such faithful seruants about the Prince in the Courte as Nehemiah was that would pitie the miserable state of the poore people afflicted Church rather then seeke their owne ease wealth and profit Graunt vs we praie thee to weepe faste and praie with such loue to our breethren and sure faith in thee as Nehemiah had and not to cease vntill we haue obteined some grace in thy sight as he did Our need and miserie in these latter daies are as great as was in his time and yet we see it not Thou correctest vs and we feele it not thou teachest and we will not learne Thou hast brought home parte of the Iewes from their captiuitie and yet manie remained behinde so Lord thou hast in our daies opened the eies of some and deliuered vs from that Romish slauerie wherein we were so long drowned but alas O Lord many of our breethren lie blinde and will not see haue eares and will not heare Open their eies O God and fullie restore vs that we and they may ioyntlie feare thee as our Lord and reuerentlie loue thee as our deare Father to the confusion of Sathan and his partakers and the euerlasting glorie of thy blessed name and comforte of thy poore people through Christ thy Sonne our Lord and onely Sauiour Amen CHAP. 2. 1. It came to passe in the moneth of March in the 20. yeare of king Artaxerxes that wine was afore him and I toke vp the wine and I gaue it to the King and was not sad afore in his sight 2. And the king said to me why is thy countenance so sad and thou art not sicke It is nothing else then a heauie heart I was verie sore afrayde 3. And I said to the king O king God saue thy life for euer Why should not my countenance be sad when the
which might iustlie offend the king also that he would so moue the Kings heart that his request might be graunted A worthie example for all Christians to follow in their sutes making to the Prince He goeth not to anie great man nor to anie other which was in fauour with the king to desire him to speake for him to commend his cause to perswade the King to graunt his request which he might lawfullie haue done Also he offereth no rewardes nor like pleasure to any man but turneth him to the God of heauen as the cheifest gouernour of all goodnes which setteth vp rulers putteth downe Kings and is King of Kings and praieth him to prosper his sute He praieth to no Idols nor saintes though he liued among that Idolotrous nation for he knew they could not help him but faithfully called on the liuing God which his good fathers had worshiped of olde time This prayer was not so much in speaking or kneeling but a lifting vp of his minde towards God and desiring him to further his sute Anna made like prayer when she powred out her sorow before the Lord mouing her lippes but speaking neuer a word In so much that the hie Priest thought she had bene dronken For it falleth out oft that in great sorow a man cannot let a teare fall the heart being oppressed with griefe and yet he at another time will weepe tenderlie So in prayer oft times the more earnestlie that a man prayeth the lesse he can speake his heart being so earnestlie giuen to call on the Lord. As when Moses was in great heauines and prayed for the children of Israell being in that great distresse God sayd vnto him why criest thou vnto me and yet there is not one worde written that he cried or said It is the praying and crying of the heart that God is so much delighted withal and yet neuer the worse if it burst out into words and shew it selfe Let no man then excuse him selfe say he cannot pray except he were in the Church or in his Chamber alone for in all places he may lift vp his minde to God though he were in the market or Mountaine and with hartie prayer though he speake not at all desire the Lord to heare him as Nehemiah doeth here in the presence of the King and manie others and no doubt if he pray in faith and for such things as further the glorie of God the Lord will heare him Let vs learne here to begin all our doings with prayer vnto the Lord we shall speede so much the better 5. And I said When Nehemiah had made his short prayer in so earnest a faith and perceiued the Kings good will towards him then with all humblenes not appointing the King what he should doe but referring all to his consideration and wisdome desireth him that if he thought it good if Nehemiah him selfe were thought a fit man for the purpose or his seruice had bene acceptable to the King that it would please him to send him to Iury to the city where he was borne and his Elders lay buried that he might build it vp againe No marueil that Nehemiah was afraid and prayed earnestlie for good successe in his sute for he knew well that the Iewes were counted a rebellious people and hated of all countries about them and the King might thinke him to make his sute for building of Ierusalem that they might settle aud strengthen them-selues against him other Kings and claime their olde liberties that they had a fore But God so mooued the Kings heart that he had no suspition of any such enterprise by Nehemiah his faithfull and trustie seruant With such modestie Princes would be dealt withal and not roughly nor vnreuerentlie for so Nehemiah doeth here most dutifullie Yf many men had their choise at the Kings hand now adaies to aske what they would as Nehemiah might haue done here would they not haue asked Castles Lands Offices and authority for them and their issue that they might haue bene great men in the world and not the building of a Citie which would haue bene a trouble and cost vnto them rather then any profit and when they had finished it it had not bene their owne but other should haue enioyed it and they little the better for it But such is the zeale of them that loue the Lord that they will seeke to build and not to pull downe as many doe and will preferre all things that may further the glorie of God though it be with their owne losse rather then seeke their owne profitte with the hinderaunce of it Terentius a noble-man Captaine vnder the Emperour Valens when he had bene in warres and sped well the Emperour liking well of his good seruice bad him aduise him-selfe what he would make sute for and he would reward him liberally Terentius being a zealous man in Religion and perceiuing the greate herisie of the Arrians to be much fauored and the Emperour himselfe being thought to be infected there-with could not abide such blasphemie against Iesus Christ our Sauiour put this supplication in writing and with most humble reuerence and earnest desire required the Emperour to graunt him his request he would think his seruice fully recompensed The effect of his supplication was that it would please th'emperour to graunt the true christians a Church to serue worship the Lord Iesus in seperatlie from the Arrians which disnoured him for it was not fit among the Christians to heare such blasphemie against the lord Christ as they spewed out The emperour reading his supplication and considering the effect of it was very angrie pulled it in peeces and threwe it away chyd with Terentius that he could deuise nothing to aske but that Terentius gathered vp the peeces of paper curteously and said If he could not be heard in Gods cause he would not make further sute for his owne profit O noble Captaine where is thy fellow who hath done the like but Nehemiah here Ester and some few other God increase the number of such religious men about Princes and then they will not gape so fast as they doe to pluck and pull away from god and his ministers al that they may scratch or scrape to the dishonour of God defacing of his glory decay of the ministery Religion al good learning thinking most highly of them-selues that they be worthie to haue all things where in deed they deserue least and the more they get the lesse ar they satisfied It is a full contentation to all good men when they see God glorified in his Church word and ministery for then they know if they dutifully seeke that the Lord wil not see them lacke that which shalbe necessarie for them and they wil content themselues with that portion that God giueth them and will not greedely seeke for other mens things wrongfully to the dishonour of the high God 6. And the king said When the King
crucifying cōdemning the sonne of god their sauiour When-soeuer the scripture speaketh of any going to this Citie it saieth commonly they went vp to Ierusalem because it was built so on hils that on what side soeuer thou camest in thou sholdst goe vp an hill which though it seeme a small matter to be noted yet God which doeth nothing in vaine as he did by other outward things teach that grosse people heauenly things as here in this clyming vp to this earthly citie they left worldly things beneath them in the vallies so they that would pray vnto the Lord or seeke the heauenlie Ierusalem must climbe vp by faith into heauen to the mercie seat and throne of grace casting awaie all worldly cares and leauing that behind The common opinion is that Adam our first father dwelt and was buried here in this Citie And the Scripture teacheth that good father Abraham offred his sonne Isaac on the mount Moria where Salomon built the temple Which all were figures that Christ Iesus the new Adam should be buried in the same place where the old Adam was to restore to vs that life which old Adam had lost and should offer his pretious bodie on the tree for our redemption a sweeter sacrifice then Isaac or anie bloodie sacrifice that was offered in the temple of Salomon It is comfortable to consider and wonderfull to behold how the wisdome of God hath made the circumstances of our destruction by Adam saluation by Christ Iesus to agree Adam in Paradice a garden of pleasure offended God was cast out for his disobedience and we all his posteritie Christ Iesus was buried in a garden and hath by his death restored to vs life againe By the intising of a woman man fell from God and by a woman that blessed seede Christ Iesus was borne and reconciled vs to his father againe By a pleasant apple was man deceiued but by Christ hauing bitter gall giuen him to drinke man was saued In that garden had Adam all pleasant things freelie giuen him and in this garden without the Citie had Christ our Lord all cruel and spitefull torments that could be deuised that we should goe forth to suffer with him forsaking the daintie pleasures of this Citie In the temple no sinne could be forgiuen without shedding of the blood of some sacrifice and in this world is no pardon of our wickednes without the blood of Christ Iesus the innocent lambe of God And as by the fall of one man Adam we all were condemned so by the rising from death of one man Christ Iesus we are iustified By the corruption of our father Adam we all did perish and by the Innocencie of our brother the Lord Christ we al be sanctified Why should not the goodnes of the one profit vs as much as the illnes of the other did hurt vs or rather much more blesse vs being the immortall sonne of the liuing God and the other being but a mortall man made of the earth And as they that had anie sute to the King or sacrific e to be offred by the Priest first entred in at the vttermost gate where the common sort of Citizens dwelt then through the second where the Leuits learned men were and lastlie in at the innermost gate where the King and his palace the hie Priest and the temple were built so they that will goe to the great King and hie Priest of the heauenlie Ierusalem must first enter the vttermost gates where al sorts of Christians are borne into this world and then be brought to the second to be intructed by the ministers in the lawe of the Lord and receyued into the Church and there nourished by the Sacraments of God which being diligentlie done he may boldlie enter at the Innermost gate to the Kings Palace and temple to make his humble sute pray and offer his bodie a liuelie sacrifice to God the father by Christ Iesus his sonne King of Kings and Lord of the heauens who also is our high Priest and Archbishop that offred vp that sweete sacrifice of his owne blood for our silthie and stinking sinnes For as the king and the Priest dwelled both togither in the Innermost warde and on the high hils so our King and high Priest Christ Iesus hath taken vnto him-selfe the kingdome and priesthood and by his holie spirit made vs a king lie priest hood to God his father Kings that we might by him conquere the kingdome of Sathan and Priests to mortifie and kill the silthie lusts of our flesh and offer our soules a liuing and holie sacrifice to serue him For as no sacrifice could be offred any where but in this onelie Temple of Ierusalem so no prayer nor thankefull sacrifices can bee offered vnto him but in the name of Christ Iesus his sonne and our Lord. Lastlie as God of his iustice for the wickednes and superstition both of the Princes Priests and the people destroyed the kingdome law and priesthood of Moses neuer to be built orrestored againe though the Iewes sundrie times attempted it and with great sommes of money would haue gotten licence to haue yearelie come and lamented the destruction of it Yet both Emperour Elius Adrianus to withdraw them from it built a new Citie in another place called it after his owne name and graued a Swyne and his owne Image ouer the gates to bring them in hatred with it and commanded in paine of death they shold not come thither God also with Earthquakes ouerthrew their doings destroyed their tooles and swallowed vp the workemen So in his mercie he hath built a new spiritual Ierusalem giuen vs the comfortable tidings of the Gospell sent his Apostles to preach it through all the world set vp a new kingdome and ministerie not in a corner of the world as it was then but through all countries that all which beleeue may be saued and that not in feare and threatnings as the law was but in louing kindenes mercie grace peace and trueth in Christ Iesus Many of these things are well noted by Wolphius and other learned men and because there is diuers times occasion giuen in this Chapter to speake of these figures and spirituall comparisons I haue once for all set them downe that I neede not oft repeate them afterward and they that list may briefelie here see all set togither and applie them afterward as occasion serueth I will not in this Chapter as I haue done in others follow verse by verse nor sentence by sentence nor word by word to examine them particularlie because it standeth most of names wherein the vnlearned should not take so much profit as labour in reading of them though the learned may with pleasure picke out good lessons of them by Allegoricall interpretation of the places c but I will briefelie note such things here and there in some verses as shall giue occasion to help the simpler sorte to further the building of these walls for
hinder and ouerthrow this worke or so vnwilling to helpe their countrie that they will suffer them to goe forward in it Nay I warrant you ye shall finde them stout men ready and willing to defend their countrie and will not suffer such runnagates to strengthen themselues against them Shall they offer their old sacrifices shall they restore their old Religion in dispite of vs and our Countrie and goe about to draw others to their Religion Shall they vse their old accustomed solemne daies their great assemblies and haue it for well done Nay let them assure them-selues we shal finde them otherwaies occupied we shall hold their nose to the grindstone they shall not haue leisure to praie and to be merie as they looke for They worke so lustelie as though they would finish it in one daie afore their neighbours should espie them but they shall finde it farre otherwise we foresee their meaning well ynough we wil be heauie neighbours to them it shall not fall out as they looke for Manie Kings afore them were busie to builde some one place and some another and in manie yeares but these braggers goe to it so greedelie as though they could finishit in a day or two A sorte of beggerlie vagabonds and proud beggers take this worke in hand as though they were able to goe thorough with it What will they doe will they glew the olde stones togither againe when will they get new stone The old ones are burnt to powder knocked in peeces and will not serue for anie building againe They shal finde it another maner of worke to finish then they looke for The same miseries is the building of gods Church subiect to at this day the same scoffes mocks threatings and Ieopardies are daielie spewed out by such like wicked ruffians and Popish impes some in corners and their drunken feasts some afore Princes and rulers yet God confoundeth their wicked deuices comforteth and encourageth his poore people to goe forward and the Lord blesseth their doings God in all ages hath chosen the abiects of the world to set vp his kingdome by and to ouerthrow the pride of mans heart be they neuer so worldlie wise 6. Tobias the Ammonite It was not sufficient for this Miles gloriosus Sanballat to raile at Gods people and their building as proud Golias and blasphemous Senacherib did afore him to their open destruction but starteth sorth another flattering lewd lubber Tobias an Ammonite that slaue peisant seruant and bondman as he termed him afore ca. 2. ver 19. and he not with so manie words but with as bitter scoffs scorneth as scornfullie at them as Sanballat did afore And he standeth vp saieth if it like your worship you neede not thus to vex and chafe your selfe at these vile Iewes For let them goe on forward with their building as they haue begon when they haue done the worst that they maie if a fox come vp he shal breake downe their stonie wall he shal scrape it downe with his clawes and deface it What needeth your mastershippe to care for so small a matter it can doe no harme quiet your selfe we shalbe able to deale with them well ynough ouerthrow them ye are a man of wisdome and authoritie and may easelie put these vagabonds to flight we neede not so much the strength of a Lion as the subtiltie of a fox to vanquish them Thus bragging Thraso neuer wanteth a flattering Gnatho and one Iade claweth another by the backe and all to discourage the poore worke-men Our miserable daies can giue many like examples as when the bloodie butcher sate broiling gods Saints and that glorious disputation at Oxford with Gods good and learned ministers whom after many such like blasphemous mocks the Lord of his mercie tooke to his rest and yet suffereth some of his enemies to liue in shame who in so long a time cannot repent but are giuen vp to their owne lusts and hardned hearts so farre as man can iudge beside manie other young whelpes of their teaching which can barke in corners and make themselues mery with railing and scoffing at the holie Scriptures of God the ministers and professers of it ye some became so shameles that they would call their dogges by the names of the first writers and professors of it But our God liueth who will defend his owne quarrell and confound his foes laugh they neuer so merilie or bragge and scoffe they neuer so bitterlie Salomon saieth God will mocke them that mocke And Dauid saieth he is blessed that sitteth not in the seate of scorners Diocletian the Emperour as Volaterane writeth had a Iest er called Genesuss who vsed to make him merie at his dinner and amongst other deuices would scosfe at the Christians with madiestures but God plagued him for example of others that they should not doe the like and yet it is to common at this daie they cannot eate their meat nor be merie except they haue some at their elbowe that will blaspheme scorne and laugh at the Religion Scriptures and louers of it A shrewd kinde of triall for poore soules for some are so weake that rather then they wil be mockt loose their estimation amongst their acquaintance or haue a straunge looke of many a gentelman their neighbour they will forsake God his word and religion and saie what soeuer a man will haue them What hindereth more at these daies then such like bragges and mocks as these What will these new fellowes doe saie they will they ouerthrow that faith that our selues had so manie yeares agoe Nay let them alone a while sit downe and laugh at them they wilbe trapt in their owne snare Doe they so turne the whole world into their owne phantasies wil such a Prince or such suffer it See ye not this great man and that great man looke straungelie at it ` Doe anie of the ruelers belceue it but a sort of rude and common people Are not al countries in trouble about it and haue bene manie yeares Liue quietlie and let them alone a while and looke for a daie applie it better when it cometh then ye did the last was lost for want of good looking to in time But the good Christian will with patience goe forward and not be ashamed of God nor his word nor affraied of such proud bragges nor amased at their bitter scoffs He knoweth that all which will liue godlie in Christ Iesu must suffer persecution and that all good fathers from the beginning haue suffered the same prepareth his backe and shoulders patientlie to beare all sorowes for his masters cause Dauid complaineth in all good mens names we are become amocking stocke to our neighbours alaughing matter and scoffing to them that be round about vs. When Peter had preached the fearefull last daie to be at hand they mocked him saying where is the promisse of his comming that thou hastso long talked of Since our fathers died do not all things
the worke went forward as though that had benethe greatest fault that they could haue committed Wisdome would haue tried whither such tales had bene true afore they had beleeued them but anger is so hotte an affection that it cannot abide to be ruled by reason There is no difference 〈◊〉 an angrie man a mad man but that anger lasteth but for a time and continueth not still as madnes doeth 〈◊〉 or 〈◊〉 est Anger is a short madnes saieth the Poet and againe Anger letteth the minde that it cannot see the trueth Saint Iames therefore biddeth let euery man be swift to he are but slow to speake and slow to anger for the anger of man worketh not the righteousnes of God And though anger ought to be suppressed in all things that it grow not to any extremitie yet is it most chieflie to be holden downe when any correction is to be executed Tullie teacheth well Qui iratus accedit ad poenam nunquam mediocritatem illam tenebit quae est inter nimium and parum He that punisheth when he is angrie cannot keepe that meane which is betwixt too much and too little Theodosius the Emperour when he had caused a great number to be slaine in his anger at Thessalonica and for his rashnes in so doing was excommunicated by Ambrose Bishop of Millanne after that he knew his fault openly confessedit made a law that no execution should be done on any offender whome he iudged to die afore 30. daies were expired that he might haue so long time to consider in whether he had iudged rightfully God graunt euerie man a diligent care to foresee that he doe nothing in hisanger vnaduisedlie but with patient modestie maie doe all things in the feare ofGod Tobias was an Ammonite of the seed of Ammon whom Lot begat of his owne daughter in his drunkennesse and as they were euer vtter enemies to the Iewes though they were neere kinsemen the one being come of Abraham the other of Lot his Nephew so now hauing such a man of Authoritie their countriman to be their Captaine as Tobias was they were more easelie drawne to ioyne with them that by this occasion they might more easelie reuenge olde quarrels against the Iewes more bitterlie The Arabians were their next neighboures a wilde Mountaine people liuing much by robberie and therefore easelie brought to such a mischiefe The Azdodits were one corner of the Philistines their old enemies and would rather runne to such a mischiefe vnbidden then tary for any calling for So we may see how readilie one wicked man wil be drawne to help another and how the wickednes of one will infect another that will giue eare vnto it But good men are oft lest to them-selues without help or comfort at mans hand as the Iewes were here now and the Church ofGod hath bene from the beginning subiect to such dangers and shalbe to the end that Gods glorie may more euidentlie shine in defending ofit in despite of all their foes The Metaphor or kind of speech that is vsed here when he faith a salue was come on the walls of Ierusalē is taken frō Chirurgions who when they heale wounds ioyne the flesh togither againe which afore was cut in sunder so the new breaches of the walls which afore lay gaping open were now ioyned togither and made sound as though it were one whole sound wall And as it was such a griefe to these wicked men to heare tell onelie that the walls went well forward in repairing so is it at this daie the greatest griefe that Gods enemies can haue when they heare tell that religion goeth forward in anie countrie then they conspire both by them-selues and their friends and speciallie by that bastard Tobias their Pope so much as in them lieth though it be with fire and sword or anie other cruel deuice to ouerthrow it 8. And they conspired When they perceiued that mocking taunts high lookes nor prowd words could not driue them from their building they wil now make open warre against them to dash them out of countenance put them to their shifts scatter them a sunder that being amazed at such a company cōming on them sodenly they should not assemble anie more to worke there Thus the wicked neuer cease by all meanes to hinder Gods building but as Sathan their Father goeth continuallie about like a roaring Lion to deuour the Lords slocke so doe they but our God is as diligent tosaue vs that they doe no hurt and watcheth vs when we doe sleepe that they ouercome vs not Pilate and Herod were not friends afore but to condemne our Lord Christ Iesus they soone agreeed and were friendes afterward So thus manie kinde of people which agree not well manie times among them-selues yet now to ouerthrow Ierusalem they all put on armoure ioyne them-selues togither become friends and agree all in one mischiefe Dauid marueileth to see how all sortes of people and Princes conspire togither against the Lord Christ crieth out why doe the heathen so fret and the people deuise vaine things the Kings of the earth haue risen togither and the Princes haue assembled togither against the lord his anointed But when Dauid had considered al their raging madnes he cōforteth him-selfe and saith he that dwelleth in the heauens shall mocke them the Lordshal laugh them to scorne c. So shall gods faithful litle flock be defended comforted in al their troubles vnto the end their prowd enemies shalbe confounded But this is all our froward nature bent vnto that we be so ready to mischiefe slow to do good 9. But we praied As Nehemiah declareth the manifold troubles that fel on them for this building so also he setteh forth their 〈◊〉 〈◊〉 and Gods fauour towards them For if 〈◊〉 should continuallie assault vs and the Lord leaue vs to our selues mans weaknes were not able to stand so strong and subtill is he so vnable and wretched are we They forsake them-selues therefore and by humble praier submit themselues to their God who neuer failed them in all assaies Praier is a sure anker in all stormes and they neuer perish that humbly flie vnto it faithfullie cleaue vnto it Praier is a salue for all sores yea it healeth not onelie bodie and soule but euen hard stony walles No kinde of carthly phisicke that God hath made is good for all kinde of folke at all times all kinde of diseases but this heauenlie phisicke of praier in wealth woe in plentie and pouertie in prosperitie and aduersitie in sicknes and in health in warre and peace in youth and age in life and death in mirth and sadnes yea in all things times in the beginning middest ending praier is most necessarie comfortable Happy is that man that diligently vseth it at al times But he that will so effectuallie pray that he may obteyne the thing he desireth must first prostrate him-selfe in
A GODLIE EXPOSITION UPON CERTEINE CHAPters of Nehemiah written by that worthie Byshop and faithfull Pastor of the Church of Durham Master IAMES PILKINGTON AND NOW NEWLIE PVBLISHED In the latter end because the Author could not finish that treatise of Oppression which he had begonne there is added that for a supplie which of late was published by ROBERT SOME D. in Diuinitie Psal. 127. 1. Except the Lord build the house they labour in vaine that build it except the Lord keepe the citie the keeper watcheth in vaine Psal. 122. 6. Praie for the peace of Ierusalem let them prosper that loue thee Psal. 80. 14. 15. Returne we beseech thee O God of hostes looke downe from heauen and behold and visit this vine and the vineyard that thy right hand hath planted and the young vine which thou madest strong for thy selfe Imprinted by THOMAS THOMAS printer to the Uniuersitie of Cambridge 1585 A PREFACE OF M. IOHN FOX To the Christian Reader AS it is greatlie to be reioyced and the Lord highlie to be praised for the happy enterprise of the Godlie worke of Nehemiah begonne by the reucrent and vigilant Pastour of Christ his Church of famous memorie M. Iames Pilkinton Bishop of Duresme So againe it were to be wished that if the lord had thought it so good his dayes might haue continued to the full perfiting of the same which now is left vnperfect onelie containing fine Chapters by him expounded ' For the setting out where of being requested hereunto I thought to adde these few lines in recommending the same to the godlie reader trusting no lesse then that whosoever will take paines in reading thereof the same shall finde his labour therein not altogether lost And that for diuers causes First for the better explaining of the Chapters whereof he intreateth Secondlie for the opening of auncient hystories intermixed withall much needfull to be knowen Thirdlie for the opportunitie of the tyme well serving for the purpose present For as Nehemiah then by gods prouidence was set up for the reedifying of the materiall Tomple of Hierusalem destroyed by the Babylontans so in like sort the spirituall Church of Christ in this spirituall Babylonicall captiuitie being a long time in ruine and decay standeth in great need of Godlie helpers and good workemen as blessed be the Lord some we haue seene and doe see right zealouslie occupied to the shedding of their blood in repayring Christ his temple Yet notwithstanding the matter being of so great importance and the time so daungerous it shall not be amisse in these our dayes to be taught by the time before vs. First that the outward temple in Hierusalem destroyed by the Babylonians did lie wast for manie yeares it cannot be denied Which being graunted it must needs follow that eyther the sayd materiall temple doth beare no representation of the spirituall Church of Christ which cannot be denied or else that the same Church of Christ must necessarilie suffer some captiuitie Apostasie for a time by certaine spirituall Babilonians inlatter times which being so then must it likewise follow consequently that as that former temple of God in Hierusalem after long captiuitie at length was restored againe by the mighty hand of God so the like is to be accomplished in Christ his Church after long wracke and decay to be repayred againe as we see now come to passe For what oppression what tyrany what darkenes hath ouerwhelmed the poore Church of Christ these manie yeares by the Romish Assyrians who is so blind that seeth not wherfore much deceiued be these our Pope holiepretensed Catholikes who dreaming in their fantasies no other true Church to be in earth but onlie their holy church of Rome falslie so perswade them-selues because the outward state of their Romish church so gloriouslie and richlie shineth in the world and therfore the true Church of Christ is at no time to be blemished with ignoraunce and darkenesse but continuallie florisb without spot or wrincle in the eyes of men neuer to suffer any wrack or decay but perpetually to be preserued from all ruine or distresse By which ruine if they meane the perpetual or finall desolation of the true Church of Christ true it is that the same shall neuer sinallie be for saken nor ouerthrowne but for a time the same to suffer vioience and oppression by enemies it cannot be denied For Antichrist by the secret permission of God must haue his owne course and raigne here in the church for a time in which time by the assured Testimonie of S. Paules Epistle there must come a defection and Apostasie wherby is signified no doubt a spirituall as it were a generall departing from the right faith of the gospell for a time and space till it shall please the Lord againe to giue his booke to the mouth of his Prophets and to send downe by his Angell his measuring reede to measure the wasted temple of the Lord ' for the reedifying againe as we read 〈◊〉 10. 11. Howsoeuer Antichrist in the meant space doth florish in this world sitting in the Temple of God boasting him-selfe as God and drawing the faith of the people from God to him-selse Certainlie with the true Church of Christ it standeth much otherwise which must be brought down by Antichrist not to final destruction but for a time to be oppressed till it shall please God againe to repaire it as we by experience haue good proofe to declare Wherefore let no man meruaile at the decaied state of Christ his Church which hath bene solong time continued nor thinks the worse of the Gospell non preached as though it were a new faith or a new Religion lately erected If this gispell now preached were not taught by Christ him-selfe by Paule and other Apostles let it 〈◊〉 for new If the Popes doctrine be not agreeing to the same then let euery man iudge which is new and which is old Brieflie let vs take example of the auncient tabernacle or house of God first set vp by Moses afterward more magnifically 〈◊〉 to the like proportion in timber stone by Salomon which house or tabernacle the Lord promised to stand for euer yet notwithstanding the same temple of God exemplifying no dout the spirituall Church of Christ here in earth was vtterly ouerthrowne by the Babilonians for a certaine space and afterward repayred againe by Gods people with much difficulty and hardnes of times and after that the same againe miserablie dispoyled and destroyed by wicked Antiochus In like manner the spirituall Church of Christ although it haue the true promise of Christ to endure for euer as it doth and euer shall doe yet lacketh not her Babilonians her Anticchus her ouerthrowers temporall oppressours yet not so oppressed but at length by labourers and artificers of God is to be repayred againe albeit sent in great sharpnes of time we see it now come to passe Which being so let vs therefore comparing time with time looke well to
goodnes am bold to creepe in at a corner and present my felfe before thy throne of mercie quaking trembling at thy feareful iudgements sharpe iustice against sinne I offer vnto thee this poore soule carkesse the worke of thy owne hands made glorious by thee but foulie defaced by me I Lord I God do most humbly with a heauie hart and troubled mind beseech thee I most earnestlie with bitter teares beg craue of thee to cast me not away out of thy sight but gratiouslie to heare my praier For although thou dwellest in thy highe and holie place in heauen yet thou lookest downe into the earth to heare the sighing of the poore and deliuer the oppressed and though thou be greate and feareful in all thy workes yet I know thou art great in mercie and rich in goodnes For although thou hast punished sharplie yet thou sauest more mercifully Adam was cast out of Paradice in iustice yet had mercy offered vnto him in great plenty The entising of a woman made him to offend thee the blessed seed of the same woman hath bruised the serpents poisonful head deliuered vs. Thou therefore that art a God oftrueth keepest promise and shewest mercie to them that loue thee keepe thy commaundements looke pitifully on vs which forsaking our selues hang vpon thee and though we see thy deserued rod yet we fly to thy promised mercie though we haue not kept our promise made vnto thee in our Baptisme that we should forsake the Deuil world and flesh serue honour and faithfully obey thee our onely Lord God with al our hart strength powre soule yet art thou a true God in keeping thy promise and not casting vs of When we run from thee thou callest vs againe and not destroying vs sodenly tariest for our amendement When we hate thee and become thy open enemies thou remembring thy promise made to Abraham Dauid and our fathers seekest by all meanes to bring vs home againe to thee though we be vnfaithful thou art true though we forget thee thou remembrest vs. Though we deserue to be cast away from thee without al hope of redemption yet when thou fatherlie correctest vs in the midst of thine anger thou rememberest thy mercie and receiuest vs againe to thee We graunt O Lord that we doe not loue thee nor keepe thy commaundements as we ought yet Lord thou that art loue and charitie it selfe and louest all things that thou hast made and in thy deare sonne Christ Iesus doest imbrace vs not looking at our deserts but at his worthines who hath fulfilled the lawe for vs and made vs partakers of thy rightcousnes Lord God heare vs and haue pitie on vs. O thou Lord God of all mercie which neuer didst cast anie awaie that fled vnto thee open they eares heare the praiers of me thy humble suter shal I be the first whom thou wilt not heare Is thy mercie all spent none left in store for vs Open thy eies O god of our saluation behold the miserable state of thy poore people Our citie lieth waste the walles vnbuilt our enemies rush in on euerie side and we are a laughing stocke vnto them thou heardst the crying of Agar being cast out of her house thou lookedst at the oppression of Egipt thou pitiedst the woful sighing of Anna when thy people were oppressed of any enemies round about them thou raisedst vp one Iudge or other to deliuer them Consider O Lord I beseech thee our woful state we are spoiled on euerie side marke and hearken to the praier which I thy poore seruante make vnto thee which seest al secrets this day continually crying night daie with a simple vnfeined hart not for mine owne selfe whom thou hast so well placed in the courte with plentie of all things but for my breethren the children of Israel thy seruants the ofspring of thy deerbeloued Iacob which be in great heauines While they be in miserie I cannot be merrie Their greife is my sorow and their welfare is my reioysing I graunt O Lord we haue gricuouslie offended thee yet haue we not cast thee of nor forsaken thee to be our Lord we be thy seruants though vnthristy vnthankful miserable thou art a God rich in mercie to all that turne vnto thee I confesse O gratious God that the children of Israell haue sinned against thee yea not onely they O Lord but I my fathers house haue haynouslie broken thy commaundements and yet we dispaire not to obtaine thy fauour againe as children that haue offended their louing father There is none of vs free we plead mercie and not iustice we stand not in defence of our doings but yeald your selues into thy merciful hands While thou giuest vs a hart to praie we continually beleeue thou wiit heare vs in the end O Lord correct thou vs after thine owne good will and pleasure but giue vs not vp to the lust of thy enemies which blaspheme thee saying their God hath forsaken them their God cannot nor will not help them they hate vs not so much for our owne sinnes as for that we be called thy seruants O Lord let not thy holie name be ill spoken of through our wickednes rise and defend thine owne cause cast not awaie thy seruants in thy heauie displeasure What vantage canst thou haue in giuing vs ouer to thy foes they shall laugh when we shall weepe they will slaunder thy goodnes for our forgetfulnes of thee Thou promisedst O Lord by the mouth of thy Prophet that in what howre so-ever the sinner did repent thou wodlst no more remember his wickednes nor laie it to his charge We weepe we confesse and acknowledge our manisold wickednes wherewith we our fathers haue offended thee we cal for mercy we praie night and daie not doubting but thou wilt keepe thy promise in deliuering hearing vs in thy duetime Though we haue broken our promise in disobeying thee yet if it please thee thus to try our faith exercise our patience by laying on vs thy heauie hand and sharp correction thy good will be done giue vs strength to beare that thy wisdome will laie vpon vs laie on vs what thou wilt Thou gauest vs thy lawe to be a bridle to rule our wicked desires keepe vs within the compasse of them but we like mad men or rather wilde and vntamed beasts that cannot be tyed in cheines nor holden in anie bands haue outragiouslie broken all thy commaundements No lawes could rule vs no saying compell nor correction could staie vs but wilfullie we followed our owne phantasies There is nothing o Lord that thou canst laie to our charge but we willinglie and franklie confesse our selues guiltie thereof for we haue neither kept thy commaundements which thou gauest vs by Moses thy seruant wherein priuatlie we might learne how to direct our liues both towardes the our God and also toward all men Nor the ceremonies
Sacraments sacrifices which thou appointedst vs to keepe in thy Religion and in them to worship the we haue not duelie regarded and kept but cast them awaie and followed the fashions of the heathen people about vs and such as we deuised our selues Our Priestes and Prophets haue taught vs lies and deuises of their owne heades yet haue we beene more readie to heare beleeue and follow them then thy holie will and word declared vnto vs in thy Booke oflife The Ciuill lawes by which thou appointedst thy common wealth to be ruled we haue broken disobeied liuing at our owne luste pleasure Our Iudges Rulers and lawyers haue sought their owne gaine more then Iustice to their people oppressing them wrongfullie There is no goodnesse in no sorte of vs Prince Priest People Iudge Ruler and all sortes from the highest to the lowest we haue all run astraie we denie it not but with many tears greiuous heart we fal before thy throne of mercie earnestlie crauing faithfully beleeuing to find mercie grace and pardon at thy hands With these and such like words he powred out his greife before the Lord. For no doubt he spake much more then is here written but these maie suffice to teach vs the like 8. Remember I besecch thee the word that thou commaundedst Moses thy seruant saying Ye will offend I will scatter you among the heathen 9. And if ye turne vnto mee keepe my commaundements doe them if ye were cast to the vttermost partes of heauen from thence I will gather you and will bring you to the place which I haue chosen to set my name there 10. They are thy seruants and thy people whom thou hast redeemed in thy great powre and with thy mightie hand 11. I beseech thee my Lord I praie thee let thy eare be bent to the praier of thy seruants which desire to feare thy name And giue good successe I praie thee to thy seruant this daie and graunt him mercie in the sight of this man And I was the Kings cupbearer Giue me leaue Lord I beseech thee to speake vnto thee and put thee in remembrance of those things which thou seemest to vs to haue quite forgotten Thou forewarnedst vs by thy faithful seruant Moses that Ifwe offended thee thou wouldst driue vs out of that pleasant countrie which thou gauest vs and scatter vs among the heathen people in all countries yet ifwe would turne vnto thee again and keepe thy commaundements there was no parte vnder heauen so farre of nor none so mightie or cruel against vs but thou wouldst bring vs again and settle vs in that place which thou hadst chosen and appointed vs to call on thy name there The first parte O God we finde too true we haue sinned and thou hast punished vs we haue broken thy lawes and thou hast scattred vs into all countries And if we liued among a people that knew thee or loued thee our banishment and losse of our countrie would be lesse grieuous vnto vs. But alas good God we liue amongst them that hate thee and laugh at vs they worship Gods of their owne making and thinke them to be of greatermight then thou the almightie and euerliuing God art This griefe we can-not digest this is so tedious vnto vs that we cannot be merry vntil thou restore vs. After our long captiuitie by Nebuchad-nezzar in Babilon thou seemedst to remember vs some thing moouedst the good king Cirus to giue licence to as many as would to goe home and build thy temple againe and this was some good token of thy loue and fauour toward vs but yet alas O Lord there be as many yeares or moe past since Cirus began this our deliuerance and y et we liue among the vnbeleeuing Persians a people as cruell and wicked as the Babilonians and the Caldeans were thou chaungest our captiuitie from one Kingdome to another and from countrie to countrie yet we neuer a whit the better We are not brought to thy promised place and holie land our Citie is burned vp and lieth vnhabited the walles are pulled downe and the gates lie open that our enemies may rush in on euerie side spoyle and murther vs at their pleasure By thy good seruant King Darius thou didst build vs a Temple to call vppon thy name in it that was some good hope that thou wouldst fullie deliuer vs from our enemies and mercifullie restore vs to our vndeserued countrie Thou seemest O Lord to haue kept parte of thy promise but yet the greatest parte is behinde Remember O God I beseech thee thy promise and bring vs home againe finish the thing that thou hast so prosperouslie begunne Thy enemies will thinke that eyther thou canst not or wilt not performe thy promise Arise O Lord deliuer vs fully that the world may know that thou art a true god in keeping thy promise Let thy enemies see that there is no people so strong to holde vs nor countrie so far of but thou both canst wilt destroy them that rebel against thee fully deliuer vs and bring vs home againe Pardon my rude boldnes gratious God which so saucily speake vnto thee the griefe of my heart is so great it brusteth out I cannot hold in but talke vnto thee as one doeth to another The faithfull hope that I haue in thee that thou wilt perfourme thy promise fullie maketh me thus boldely to speake yet the greatnes of our miserie and the weaknes of our faith maketh manie to thinke that thou hast forgotten vs. Beare with our weaknes and pardon our impatience The sick man that lieth in great paines looketh for the phisitians comming thinketh he cōmeth but slo wlie when he maketh all the haste he can and when he is come except he giue him some ease quicklie he thinketh that eyther he cannot or will not help him But the wisedome of the phisitian is such that if he should purge or let him blood presentlie it were great daunger or if he should satisfie his phantasie letting him eate and drinke what he list it would increase his paines and therefore he tarieth vntil he see better occasiō giuen so we O Lord lie in great paines and thinke thou tariest long we would gladlie haue our desires fulfilled but thy wisedome seeth the time is not yet come Giue vs patience O God to tary thy leysure or rather a speedifull deliueraunce Our weaknes is such that we cannot but murmure and grudge at our delayes and thinke thou hast forgotten vs. Beare with our foolishnes O Lord which cannot vnderstand the secret wisdome ofthy doings we iudge the according to our owne wits as we thinke good and submit not ourselues to thy wisdome which knowest what time is best and meetest for vs to taste of thy vndeserued goodnes We thinke thou hast forgotten vs is thou speedely satisfie not our desires Arise gratious God and deliuer vs that the world may see that thou remembrest thy promise
great tokens of Gods prouidence and good wil toward Nehemiah none is greater then that he being a prisoner a straunger borne and one not of their religion seruing Idols but worshiping the true lyuing God should be called to such a place of credit and worshipp to be the kings cupbearer and taster None vseth to put anie to such offices of trust but such as be thought to be of great honestie truth and fidelitie No doubt many of the Persians desyred that office and disdained that Nehemiah a straunger should enioy an office of that credit authoritie where he might haue free accesse to the king and take occasion to moue his sute for himselfe or his friende Yet this is Gods accustomed goodnes that when his people be in trouble he always prouideth some to be about the prince which both may and will help to defend them In this long captiuitie vnder king Darius was Daniel his fellowes in great authoritie with the king vnder king Assuerus were Ester Mardocheus vnder king Cyrus were Ezra Zorobabel others vnder Artaxerxes was Nehemiah in great fauour wich al being Iewes borne did wonderfully relieue cōfort the oppressed people in this great extremitie vnder heathen kings A strange worke of God to cause heathen Princes to fauour and defend the religion that they knew not and to defend that people which their subiects hated But such a louing lord is our God to vs that though he punish his owne people sharplie for a tyme yet he casteth them not away for euer and if he lay on heauy loade yet he giueth them strength to beare it Here may be mooued a harde question on these mens doings whither it be lawfull now for a Christian man to serue a heathen Prince or no as they did then let the case stande as it doeth here and it is easy to answere These men all were prisoners taken out of their owne countrie by violence liued vnder heathen kings therfore ought faithfullie to serue and quietly to obey them So liued Ioseph in Egipt vnder Pharaoh so Daniell Mardocheus Ezra Nehemiah and others So did Ieremie and Baruch the Prophets teach them to liue saing vnto all the Iewes then being Captiues vnder infidels Pray for the life of Nebuchad-nezzar Baltasar his sonne seeke the peace of that countrie whitherye be caried away prisoners and be not troublers of the common-wealth So Saint Peter taught the christians in the beginning of their receyuing of the gospel that seruants should not forsake their masters though they did not yet beleeue but serue them faithfullie obey them reuerentlie yea though they were hard froward to them So Saint Paul and Peter both biddeth the faithfull wife not to leaue her vnfaithfull husband but behaue ' her selfe more honestly that by her wel doing the husband may be wonne to the lord Gods holy name not ill spoken of through them What good could a rude vnfaithfull people thinke of that God or religion that would teach the seruante or wife to runne away from their masters or husband The scripture teacheth no such thing but all faithfulnes duetie and obedience toward all men so far as we offend not God But in these dayes if anie should leaue the companie of Christian people willinglie and goe serue an infidel king for vantage sake that were il done differeth farre from the case of these good people and maie not be done except it were to goe and preach Good men afore rehearsed dissembled not their God nor their Religion but among the infidels boldelie confessed it as all Christians ought to doe in al places and afore all men though they be cruell against them 2. And the king said The good will of the king toward Nehemiah appeereth in that he marketh the countenance of his seruant so diligentlie which Kings vse not commonlie to doe but to such as they loue dearlie and asketh the cause of his sadnes Some would rather haue chidd him and bid him goe out of the Kings presence For Princes maie not haue any occasion of heauines shewed before them but all deuises that can be to make them mery yet God would by this means moue the Kings heart to pitie his man and by graunting his sute comforte his heauy heart The King belike was a wise man for by a heauie countenaunce he could perceiue the heauines of his heart A good kinde of reasoning and seldome vntrue The heart is the beginning and well-spring of all affections and motions of the bodie and by outward signes sheweth what it thinketh inwardlie Momus which is one that findeth fault with al things when he was willed to tell what fault he could finde in the fashion and shape of man sayeth man was not rightlie made for that his harte was locked vpp secretlie in his breaste that his thoughtes could not be espied he should haue had some glasses set there that his thoughtes might be seene But he that will diligentlie marke the countenance behauiour of a man shal easelie perceiue what the heart thinketh Hypocrites may dissemble and cloake them for a time but time wil soone discrie them to a wise man Salomon sayeth A merrie heart maketh a chearefull count enance by the sorrow of the heart the minde is heauie Ecclesiasticus saith a wise man is knowne by his countenance the next verse is A mans garment laughter going declare what a man is Gregorie Nazianzen when he saw Iulianus apostata the Emperor first by his countenance foolish moouing of his bodie coniectured truly of his wickednes falling frō God which followed afterward cried out O Lord God how great a mischiefe is nourished in the empire of Rome Other affections likewise when they grow much as this sorow of Nehemtah did worke greatlie Whē Ophni Phinees were slaine and the Arke of God taken El their father hearing the newes for sorow fell of his chaire died Phinees wife being neare the time of her childe-birth hearing the death of her husband fell on trauell died for sorow Whē the blessedvirgin Marie came to salute Elizabeth the child sprang in her wombe for ioy So much a merrie heart can doe I cannot tell whither the wisdome of Nehemiah in bridling his affection that in so great a sorow he cried not out like a woman or the good disposition of the King that so pitied the sorowful heart of his man is worthy more praise but suerly both are to be followed of al Christians Affections must be holdē vnder that they grow not to much heauie heartes would be comforted for as the King seeing the sad countenance of his man diligently searched out the cause of his sorow so Christians when one seeth an other in heauines should brotherly cōforte him weepe with them that weepe as though we were partakers of the same sorow according to the rule of S. Paul If one member of the body be
may not at any tyme require a safe conduct of Princes to whom it belongeth to prouide in daungerous times that passage by the hie way may be safe and quiet Paul as we reed when the Iewes had sworne that they would neither eat nor drinke vntil they had killed him desyred an vnder Captaine to bring his Nephew who tolde him of that conspiracie to the high Captaine to declare so much to him and desyred that he would prouide some safetie for him that he were not murthered by the way and in this doing Paul neither offended man nor distrusted of Gods prouidence and care toward him Againe in that great and long storme that Paul his fellowes were in on the sea where they looked for nothing but to be drowned the Angell of God tolde Paul that god had giuen him the liues of all that were with him in the ship none of them should perish yet afterward when the maryners would haue cunningly conueied them-selues out of the ship vnder pretence to haue cast anker Paul tolde the high Captaine that if he suffered them to goe out of the ship they should all perish this he did not saie as doubting of the Angels true message nor of gods good will and mightie hand able to deliuer them but to teach vs that although god haue made vs promisse of his mercy we may not tempt him lie downe and sleepe carelesly but diligently to looke for vse such helps meanes as god hath apointed vs to worke by god worketh al goodnes in vs him selfe yet hath appointed means for vs to vse doe such things the which we may in no case neglect yet al praise is due to him whatsoeuer we doe for it is he that both ordeyneth the end of all things how they shal come to passe and also the meanes how they shal be brought to passe prospereth al them that forsaking them-selues vse such meanes hang on him knowing the beginning middest end to be ruled com to passe as he appointed God inspired the Apostles with all knowledge of the scriptures sodenly which were vnlearned neuer went to the schoole yet male not we thinke that we will be learned after the same sorte without studie and praier for then we tempt God refusing such helps as he hath appointed for vs to come to learning by And though we studie and pray neuer so much yet we shal vnderstand nothing vntil he giue vs his holy spirit the schoolmaster of all trueth to lighten our mindes and giue vnderstanding of his holie will We be like an axe in the carpenters hand which though it be a good one yet the praise of the good worke that is done with it is to be giuen to the man and not to the axe Such things be we in gods hand by whom he worketh his will and glory though not vnsensible as dead things be yet as vnable to worke any good thing without him as the axe is without the carpenter for of our selues we are not able to thinke a good thought as the Apostle saith that all praise may be his that blesseth and prospereth both vs and the meanes that he hath appointed for vs to worke by and bringeth it to a good end We must thinke likewise of Gods doings and our selues in all other things sinne except that he worketh all in all yet not without vs that all maie saie with Dauid Not vnto vs O Lord not vnto vs but vnto thy name giue all praise and glorie Thus we see that some man maie at some times doe that another maie not yea one man him-selfe cannot doe at all times that he maie well doe at sometimes But this general rule being kept that Gods glorie be not defaced by doing of it it maie be done of all men at all times Paul wrought for his liuing when he preached which others did not nor are bound to doe and he might haue liued of his preaching as well as others did yet the time was such and the people so peeuishlie bent to sclaunder the Gospel of God that Paul forbare to vse that libertie which God gaue him and would not be thought to preach for gaines but wrought for his liuing would not be chargeable to any man Such was the case here that Ezra might not aske help and Nehemiah might 8. And letters also Nehemiah wiselie considering what he wanted yet to the finishing of such a worke as he went about perceiued he should neede timber and therefore desired the Kings letters of warrantie to Asaph keeper of his woodes that he might deliuer him such trees and so manie as would serue his purpose both for the building of the gates the towres of the Pallace neere to the Temple the Citie walles and the house that he should dwel in him selfe And here we shall see the King worthie great praise though he was but barbarous that for pollicies sake and wealth of his countrie both preserued his woods and set a keeper ouer them that they should not be wilfully wasted A good example for Princes to foresee the like in their countries in all ages for common-wealths cannot stand without the vse of woods in manie kind of things Nehemiah is also much to be commended that although he was in so great authoritie and fauour with the King yet he would not take of his woods without his licence and warrant as manie doe If these tow things were kept in this land that both the Princes woods and others to should be preserued faithful keepers set ouer them and none deliuered without sufficient warrant we should not finde the great lacke that we generally doe What spoile hath bene made of woods in our remembraunce wise men haue noted but few gone about to amend it though manie haue lamented it What common dealing hath bene practised to get such lands of the Prince and other men as were well woodded into their hands and when they had spoiled the woods rackt the rents deepely fined the tenants then to returne the same land into the Princes hand againe or sel it ouer to others and get as much it is to well knowne throughout the Realme and to the hurt of manie at this daie Nehemiah could aske nothing so much but the King did graunt it speedelie God did so mooue the Kings heart and prospered Nehemiahs doings in so much that he giueth all the praise to God alone and saith the hand of his God was good toward him to set forward his good purpose of building Ierulem Nehemiah knew well that God was the common God of all people and nations both by creation and gouernement of them but because he seemed to fauour him more then he did other in giuing him boldnes to open his griefe vnto the king wisdome to make his humble sute without offence vnto the King and so good successe to haue all things graunted that he required of the King so vnlooked for he calleth him
many tymes turneth them to hatred That preacher therefore which will winne most vnto God shal rather doe it by gentelnes then by sharpnes by promise then by threatnings by the gospel then by the law by loue then by feare though the law must be enterlaced to throw downe the malice of mans hart the flesh must be bridled by feare and the spirit comforced with louing kindnes promised Nehemiah vseth both the law and the Gospel to persuade them withal The 17. verse laieth afore them the misery they were in to liue vnder heathen strange Princes the pitiful sight of their broken wal their gates burned wherby they liued in continual danger of the enemy round about them to be spoyled murthered the shame was no lesse them the losse that they could not repaire and recouer by their wel doing that their fathers lost they had dwelled so many yeares in it since king Cyrus gaue them licence to goe home againe all which were the heauie burthens cursse of the law But this verse setteth afore them the gratious goodnes of God and the King which had giuen great tokens of their good wil fauour toward the worke of their meere mercie so both the lawe and the gospel laide afore them the miserie taken awaie and mercie offered vnto them they should most thankfully receaue the goodnesse promised auoid the great burthen of miserie that they so long had borne This kinde of teaching is verie meete to be followed of all preachers and those that shall speake vnto a people where all sorts of states ar to be perswaded sor these kinds of reasons touch all sorts of men and if it be done in the feare of God it wil worke as it did then Those be the best schollers that wil learne withont the rod yet none so good but at times he needeth the rod and a wise schoolemaster wil make such choyse of his schollers whom he wil haue learned that he shall profit more with gentlenesse then crueltie and such asses as must continuallie haue the whip are meeter to be driuen from the schoole to the Cart then by their loytring to hurt others 19. Sanballat the Horronite and Tobias the seruant an Ammonite and Gesem the Arabian heardit and they mocked vs said what is this thing that ye doe doe ye fall awaie from the King 20. And I aunswered them said vnto them the God of heauen is he that hath graunted vs prosperitie and we his seruants wil rise vp and build and as for you there is no portion and right nor remembrance in Ierusalem These men as they were sad at Nehemiahs first comming when they see that any man had founde such fauour with the King to doe good to Ierusalem so now were they almost mad for anger when they heard that they went about to build the walls of Ierusalem Openlie to withstand them or forbid them to worke they durst not because they had the Kings Commission to doe so but so much as they durst they discourage them they mocke them thei threaten to accuse them of that which would make any man afraid they lay rebellion to their charge and say they would build that City for no other cause but that they would make them-selues strong aginst the King fall away from him set vp a King amongst them selues obey none but vse their olde libertie rule all about them as they did afore These men beare some authoritie in the countrie and like proud braggers dissembling malitious enemies to God his word they would hinder so much as thy could this building The world is to full at this day of such like dissembling hipocrites The one soite if they come vp of nought get a badge pricked on their sleeue though they haue litle yet they looke so bigg speake so stoutly that they kepe the poore vnder their feete that they dare not route All must be as they say though it be neyther true nor honest none dare say the contrarie But the dungeon dissembling Papist is more like vnto them for he careth not by what meanes to get it by feare or by flatterie so that he can obteine his purpose These men first mocke the Iewes and scornefully despise them for enterprising this building thinking by this meanes to discourage poore soules that they should not goe forward in this worke After that they charge them with rebellion These two be the old practises of Sathan in his members to hinder the building of Gods howse in al ages Iudas in his epistle saith that in the last daies there shal come mockers which shal walke after their owne wicked lusts Peter Paul foretold the same Our sauiour Christ though he was most spitefullie misused many waies yet neuer worsse then when they mocked him both Herod Pilate the Priests and the Iewes It is thought but a smale matter to mocke simple soules so withdraw them from God but Salomon saith he that mocketh shalbe mocked And Dauid he that dwelleth in the heauens shall mocke them the Lord will laugh them to scorne This shal be the iust rewarde of such scorners It is iustlie to be feared that as the Iewes were giuen vp to Nebuchad-nezzer for mocking the Prophets and Preachers of their time as it is writen so we for our bitter taunting scoffing reuiling disdaining and dispising of Gods true ministers at these daies shalbe giuen into our mortall enemies hands What is more common in these daies then when such hickscorners wilbe merie at their drunken bankets to fall in talke of some one Minister or other Nay they spare none but goe from one to another and can spie a mote in other men but cannot spie their owne abhominations Christ was neuer more spitefully and disdainfully scoft at then these Lustie Russians open there mouths against his Preachers but the same lord Christ saith of his disciples that he which despiseth them dcspiseth him What rewarde the mockers of Christ shal haue I think euery man knoweth Good men with heauie harts commit them-selues and their cause vnto the Lord and pray with Dauid Lord deliuer my soule from wicked lipes aud from a deceitfull tongue Salomon saith God will laugh when such shall perish Michol wife to Dauid was barren all her life for mocking her husband when he plaied on his harpe and daunced afore the arke of God The children that mocked Elizeus and saied come vp thou baldepate come vp were all deuoured sodenly of wilde beares that came out of the wood hard by Dauid amongst many miseries that he complaineth of saieth that the scorners made their songes of him when they were at their drunken feasts and when he seeth no remedie how to scape their poysonfull tongues he paciently turneth him vnto the Lord committeth all to him in the latter end of the Psalme God comforteth him and telleth him what sundrie mischiefes shall fall on them for their despitefull dealing
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
man would studie for an exan ple of this I cannot tell where he might find a fitter These poore men of Thecoa worke willingly diligentlie but the Richer sorte were to stif-necked would not stoope nor obey the superiours of the worke for so the Hebrew word signifieth him that is appointed a ruler Master as wel as it doeth signifie the Lord God and diuers of the best learned doe so turne it into latin Euorie companie of workemen had their ouerseers appointed to direct keepe them in order that euery one should not doe what he list worke when and where he list nor loyter and be idle other companies did obey their Masters of the worke but these richmen were to proud This kinde of speach they put not their neck to the worke is taken of oxen which being made for the yoke to draw should teach al labourers in gods building as wel lay men as kircke men to be painfull as the Oxe not to stately to stoope vnder the yoke The scripture sundrie times commendeth this painful laboring by the example of the plough the Oxe As he that putteth his hand to the plowgh looketh c. thou shalt not mussle the mouth of the Oxe c for no kinde of people are exempt neither poore nor rich learned nor vnlearned man nor woman but they must bend bowe their neckes vnder the yoke be not ashamed nor to stately to worke at the building of Gods Citie The proud Pharisaicall Popish fryers Monks which haue so many priuileges from their father the Pope may not say Domine nos sumus exempti we may not worke the solemne Prelate the fine fingred dames nor the Surlie Lords of the land the daintle trim Courtier nor the loftic Lawier are exempt but euerie one must bowe his neck in his vocation painfully to worke at Gods building as in this Chap. ye shall haue examples of all these sorts that painfully wrought at this building But I feare me that if after the order of this dicipline which is so greedely sought many doe like of it because it is so gentle the Rich would not care for it but liue as they list If their consistorie of Seniors were sett in theyr seats with their Pastor in euerie Church with their full authoritie in all causes ecclesiast they should finde many proud Pecocks that would not bend their necks vnder the yoke of such simple sily woodcocks as euery parish presently is able to giue For as yet in few places shal able men be found that dare wil wrastle with the rich in correction A proud Thacker of Thecoa would laugh them to scorne and contemne their dispiling discipline For they that wil contemne correction the lawes and officers standing as they be it were also necessarie to haue the Princes powre dores of yron Bolts of brasse and locks of steele to bind thē fast Ad alligandos reges eorum in 〈◊〉 nobiles eoruminmanicis 〈◊〉 then with such kinde of dealing to be mocked They would stoutly saie Disrumpamus vincula eorum 〈◊〉 〈◊〉 Iugū ipsorum We reede of Ambrose that excommunicated the Emperour Theodosius and how humblie he obeyed it but whether was more to be praysed he that durst doe it or the other that would obey it I cannot tell and I know not where in a good cause the like hath bene done since though the proud Pope for his wicked authoritie hath attempted and atchieued the like sundrie times against Emperours In deed excommunication rightly executed is a fearful bond to all good consciences for it locketh vp heauen gates throweth into the pit of Hell yet worldlie men that feare not God nor loue his people are more afraid of prison yron chaines and fettershere then of gods eternal wrath there Such therfore must haue a sharper consistorie then our Seniours be God for his mercies sake graunt vs a worthie discipline for such stif-necked Thekoits For the simple ones wil be more easilie ruled with a gentle discipline Such as haue the wealth and authoritie of the countrie giuen them ofGod to benefit and defend the countrie withal are not worthy to liue in the countrie if they withdraw their helping hand from their countrie as these Thekoits did now The Porters of euery Citie great mens houses are commonlie tall big bold men to keepe out vnruly people and reason is that it should be so for els al men would be bold to trouble the gates So must the ministers and rulers of Gods house whome the holy ghost calleth his Porters be more stout men strong then euerie realme is able to setvp in any parish Surely the hauing of these seniors might doe much good in many matters but in my opinion after another sort then as yet is put downe which I refer to the determination of the wisest how many Papists at this day do contemne the Church al the discipline in it because it is sosoft and if the feare of the magistrates sword did not more bridle thē then any honest feare they would daiely increase in boldnes contempt of al orders Ifye did but Excōmunicate thē they would hartely thank you laugh you to scorne for they willinglie excommunicate them-selues and will come at no congregation and vnder pretence of your excommunication they had iust pretence of absenting them-selues and neuer would seeke reconciliation God graunt all such obstinate contemners of his Church his word their iust deserued discipline This ouermuch softnes that is vsed an opinion of some that be zealous in religion whereby they thinke they may not punish an ill man for his conscience religion doth much harme imboldneth thē in their il doings surely in my opinion they that haue autority wil not correct such wilful dealings be partakers and mainteyners of others ill doing and fill both the Church and common-wealth with disobedient persons 6. The olde gate builded Ioiada c. they recoueredit and set on the dores Lockes and Barres BEcause this setting on oflockes dores Bars is sundrie times rehearsed here it shall suffise once to declare it and not to fill vp bookes with much writing trouble others with often reading of it Dores serue to let men in out to shut them in or keepe them out Locks serue against treasons or conspiraces within and Barres serue against open enemies and violence without So must Gods Church be fensed and strengthned with sundrie doctrine and discipline to instruct the ignorant comfort the weake raise vp them that be fallen encourage the forgetfull bridle the vnrulie and confute al errors This promise God made to his Church that hell gates should not preuaile against it It hath bene oft sore assaulted and yet neuer conquered and neuer worsse delt with then by her owne children and feyned friends rather then by open enemies as this day wel prooueth no force it hath a watch-man that
neyther sleepeth nor slumbereth which can neyther be ouercome by strength hauing all things at his commandement nor deceiued by treason practise nor pollicie hauing al wisedome to fore-see mischiefs pretended cunning great good wil to preuent them al wherein standeth the comfort ofall good men that they haue such a Graund-captaine By the right vse of this discipline and doctrine is heauen gates set open to al penitent beleeuers and lockt vp against all obstinate and double-faced hipocrits And what-socuerthe true and faithful Porters of these dores doe binde in earth it is bound in heauen and what-soeuer they loose in earth is forgiuen in heauen who-soeuer they let in are welcome and whom they keepe out are cast awaie Such commission and authoritie hath god giuen to his word and ministerie for the comfort and correction of his people that al dissolute behauiour may be banished from amongst his and all good order peace and quietnes mainteyned The Lord for his mercie sake graunt his Church faithfull Porters to open the dores to the sheepe and shut them fast against the wolues and driue from this chargeable office of trust all picklockes and conspirers to betraie this Citie and Citizens of the spirituall Ierusalem For this is the duetie of all good builders not onelie to set vp the walls and house leauing the doores and windowes open but to make it strong with doores Lockes Boltes Barrs and set true faithful Porters and ouerseers of the house and all in it The building of this old gate is the preaching of the old commandements of faith and loue which S. Ihon writeth of as Beda noteth well 7. The men of Gibeon and Mizpah builded vnto the Throne of the Duke beyond the Riuor NOw this worke goeth forward the townes in the Countrie come and helpe to worke lustelie Such goodnesse commeth when God sendeth such a faithful Ruler as Nehemiah was God encrease the number Whoe this Duke was it is vncertaine whether he was a Iew or a stranger but God is to be praised that stirred vp such to set forward this worke Some thinke him to be Daniel that was set in great Authoritie by King Darius and not vnlike to be lie if he liued so long for he was as zealous towards his countrie as any other Diuers Iewes were in great authoritie in their captiuitie troblesome times who euerhelped them in their great neede So God prouideth for his Church that when any doeth trouble them he rayseth vp some to domfort them 〈◊〉 about this time was in great fauour with Assuerus Sidrach Misach and Abednego Daniels companions were much accounted of in their time The Riuer that he speaketh of here is Euphrates which was a great notable Riuer in the borders of Persia and is ouer signified by this kinde of speech amongst the people as Nalus was called the Riuer in Egipt and vnderstood by that name in that countrie as they be both called by that name in one sentence Gen. 15. Some translate vnto the Throne and some for the Throne as Munster and others both may stand well and not vnlike but this Duke though he was out of the countrie yet bare his portion of the charges and builded his part What cause is there to name him here If he did nothing to this biulding In the. 8. verse come in the Goldsmythes and Apothecaries for so the Hobrew words signifie they leaue their fine worke sweete Spices and fall to worke in rough stones morter None must be to daintie to file his fingers in working at Gods building al sorts as they he the Lords so they must serue the Lord and the Lord looketh for it of duetie But in the 〈◊〉 the Moabits which is most maruell for they were most 〈◊〉 enemies to the Iewes 〈◊〉 and help to build Thus God who hath the hearts of all men in his hands of 〈◊〉 maketh friendes and where great hatred was afore much loue to ensud And though the greatest parte of the Moabites were euer vtter enemies vnto the Iewes as the Iewes be vnto the Christians yet some Iewes be turned vnto the faith now as some Moabites were then And in the 12. verse Sallum an Inchaunters sonne for so the hebrew worde signifieth commeth with his daughters and falleth to worke Wherein I cannot tell Whither I should maruell at the father or the daughters more The father was a great man of authoritie in Ierusalem and therefore no doubt the daughters were as nice and fine as their calling required and therefore great maruel that they would humble them-selues to worke in mire and clay No lesse maruell that Sallum hauing a wicked coniurer to his father should for sake that science which manie great men delite in to their owne destruction and fall to worke at such rough worke But thus God calleth whome pleaseth him and those that be truely called are neither wearie nor ashamed to serue the Lord in the lowest kinde of seruice Thus Dauid promised that the Kings of Tharsis and the Iles of Arabia and Saba should bring gifts and 〈◊〉 〈◊〉 Lord Christ which all then were heathen people and knew not God Coniuring was a common thing among the Iewes in so much that some of the high Priests were infected with it as appeereth Act. 16. yet at Pauls preaching they came and brought in their coniuring Bookes and burnt them A comfortable example is this to all those that haue illmen to their fathers that the ilnes of the father shall not hurt the 〈◊〉 if he turne to the Lord leauing his fathers steps And all daintid dames may here learne of these gentle women to set more by working at Gods house then by trimming of them-selues Would God they would spend that on the poore members of Christ Citizens of this spiritual Ierusalem that they wastfully bestow on them-selues and would pitie their pouertie something like as they pamper them-selues S. Peter biddeth them leue their gold and friesled heare their costly apparrell so modestly behaure them solues that their husbands seeing their honest behauiour may be wonne to the Lord by 〈◊〉 for so Sara and other holie 〈◊〉 did attire them-selues 〈◊〉 But it is to be feared that manie desire rather to be like dalying 〈◊〉 then sober Sara And if the husband will not mainteinc it though he sel a peace of land breake vp house borow on Interest raise rents or make like hard shifts little obedience wilbe shewed 〈◊〉 the Empresse the 〈◊〉 wife of 〈◊〉 the Emperour would visit the sick folkes in their houses her selfe and help them would taste of their brothes how 〈◊〉 were made bring them dishes to lay their meat in and wash their cupps and if any would forbid her shee said she offered her labour for the Empire to God that gaue it And she would oft say to her husband Remember what ye were and who yo be now and so shall ye alwaies be thankefull vnto God It
to be suffered in any company so Gods Citie will not suffer such ill doers to liue amongst them but cast them out The Staires which be spoken of in the 15. verse and the Tombe of Dauid in the 16. verse conteyne good lessons in them if they be well applied forall outward things in this worldlie Ierusalems building haue a signification in them to teach vs to build the spirituall Ierusalem By these Staires the King came downe from his Palace on the hill Sion into the lowest parte of the citie and by the same steps all Suters went vp into the Pallace to make their petition So the mercifull Lord Iesus by taking our nature on him and being made man in his mothers wombe came downe from the boosome of his father in heauen into the lowest parte of the earth yea and humbled him selfe vnto the vilest death and hell too that we by the same ladder Steps and Staires of humblenes may climbe by faith from vertue to vertue into the heauens by Christ Iesus our Lord who is our onelie spokes-man and meane-maker vnto that high and mightie king God his father And as Dauid borne in Bethlehem when he had reigned 33. yeares ouer all Israel was buried in Ierusalem and great treasures laid in the graue with him with parte of which Hircanus deliuered the citie when cruel Antiochus besieged it so Christ Iesus borne in Bethlehem in the 33. yeare of his age was crucified and buried in Ierusalem in whose graue we finde great treasures of our Redemption for both our filthie 〈◊〉 sinnes are there buried with him and the sweet Balmes Spices Oyntements that he was imbalmed withall are there to be found by faith and no holines of the place that is forgiuenes of sinnes rising with him to life euerlasting in heauen In the 17. verse and the rest of the chapter following to the end is almost no great matter to be noted but the earnest 〈◊〉 of the Lenites and Preists which were sonie cheise men and Rulers as appeereth here and their bondseruants to set forward this building and for the most parte in repayring the innermost walls in the 1. and 2. warde Wherby we shall learne that they were not so beggerlie as manie would make them in our daies if they might haue their will but of good wealth How vaine are those foolish exemptions which the Pope giueth to his shameles shauelings that they should not beare the common burthens of the Church and common-wealth Saint Paul biddeth them and all others to pay tribute and taxes to whom they bedue and shew their obedience to the high or powers in all Godly things as well as any of the Laitie Our sauiour Christ paid tribute for him selfe and Peter and willed the Pharisies to doe the like but these vnprofitable Pharisaical drones because they will be most vnlike to him will pay none at all There is yet remayning here amongst vs a sorte not Popish as they pretend but carnest builders of Gods house in their owne opinion where in deed they be the ouerthrowers of it which are in effect as il Pharisies as the Papists be They wil take a benifice cute of soules promising solemnlie to feed the flocke but whe they haue turned their back they haue a dispensation in a box to lie from it and flock aud floute who so euer would haue them to continue there and doe their duetie con tending by lawe they may doe it stand on their defence Domine nos exempti sumiv God for his mercie sake take awaie such lawes graunt disereete officers that wil not dispence so vnaduifedly with euerie one for smal causes as is too commoblie vsed and giue those vnprofitable Caterpillers such remorse of conscience that they will take paines to seede the flock as wel as they feede them-selues eating vntil they sweat againe become Pillers to vphold Gods Church not powlers of his people nor so greedie to picke their pursses and plucke of the fleece as painfull to releeue and comfort the weake both in bodie and soules with holesome doctrine and corporal sode as the great God wil aske a straict account of them at the last day where their dispensation may not be pleaded nor will be alowed nor the dispensor can 〈◊〉 excuse him-self not them but both like wolues and 〈◊〉 shalbe charged Vae pastor Idolism 〈◊〉 〈◊〉 and 〈◊〉 eorum de manu 〈◊〉 Ezec. 3. Full litle doe such men consider what assewel God hath committed to their charge and lesse they 〈◊〉 the charge 〈◊〉 haue taken in hand Iesus Christ came downe from heauen to preach his fathers wil vnto his 〈◊〉 sheepe and 〈◊〉 his pretious blood to purchase vs 〈◊〉 and these Idle laborours will not take paine to visit teach or feede them whom our Lord God hath bought so deerly God amend vs nll This second measure another part of building which is so of spoken of here is thought of the most parte of writers to be the second ward and wal which was called 〈◊〉 where the 〈◊〉 Prophtes and learned men did dwell and was deulded into 〈◊〉 man his portion to build or els were they appointed first to build the halfe hight of the wall for a time to be some succour for them against the enemies Some were so earnest in building that they finished the second hight vnto the top of the wall afore other had built the halfe hight As in the 20 verse 〈◊〉 burst out in a heat for soreadeth the hebre 〈◊〉 being angrie both with him felfe and others that were so 〈◊〉 in working and had done no more and in a 〈◊〉 rose vp and finished his portion in a short time Such anger is good when a man is offended with him-selfe or others that they be so slow in seruing their God and building his house it will make him more earnest and diligent afterwards In the 〈◊〉 verse 〈◊〉 is commended that he built so farre as the 〈◊〉 of the high Priest raught A small praise if the house were not of some greatnes And so other Priests against their houfes in the verses following and in the 28 verse I do but note it because that manie disdaine that any ministers should haue a house of any countenaunce But among all builders none are worthie more praise then these 〈◊〉 be They were no Iewes borne but descended from those heathen 〈◊〉 which deceiued Iouse by puttingon olde shoes and hauing 〈◊〉 bread in their bagges clowted sackes and broken bottles feining them selues to haue come a long iorney to be receiued amongst gods people By law the Iewes should haue destroied all heathen people at their entring in to the land of promisse but where by this pollicie Iosue had graunted them life libertie and so could not destroy them for his promise sake he gaue them to the Lord to serue the Priests in carying water cutting wood and such other drudgery works for the sacrifices So that Hebrew word signisieth
them that were freelie giuen vnto the Lord and all this people from that time forth as long as the common wealth stood serued the lord as faithfullie as any Iewes euē in their captiuitie neuer grudging that they were not called to no higher estate nor disdayned not at their drudging neuer 〈◊〉 awaie in anie troublesome time as they might casely haue don nor claymed any liberty nor wrought any displeasure to the 〈◊〉 where they might haue oft betrayed them and now most earnestlie fall to building and serue the Lord. A strange example that such a people continued faithfull in the house of God so many yeares and stood so stoutly in all stormes but when God calleth he blesseth and nothing is painful so they may serue the Lord as Dauid saith I had rather 〈◊〉 a doore 〈◊〉 〈◊〉 the house of God then to dwel in the Pallaces of sinners Saul would haue destroyed this people but god saued them and plagued him If we looke vnto our selues without 〈◊〉 we shall castly perceiue how vnlike we be vnto them how colde in seruing the Lord how soone wearie of our estate how desirous to climbe higher how chaungeable in 〈◊〉 〈◊〉 how 〈◊〉 to professe our Religion how flattering to men and how caried away with euery blast of newe doctrine God graunt vs to 〈◊〉 to be ashamed of it and to amend it Our owne daies haue giuen vs to many examples of such wauering worldlings And I feare our sinnes will shortly plucke the saine plagues on our heads againe so litle tokens of repentanee appeare amongst vs. We be the right Nethanims made free from sinne and seruants to the Lord. God graunt we be not found worsse being called Christians and liuing in tho time of grace vnder the bright light of Christ Iesus declared vnto vs in his gospel and by whom we be saued made free then these heathen people the 〈◊〉 were liuing in bondage vndershadowes of Moses law 〈◊〉 the fixt fanire of Salech wanteth not his praise here who being a yonger brother falleth to 〈◊〉 and no mention made of the elder There must be no curtesie making who shall begin God hath oft called the yonger to serue him before the elder as Iacob Dauid c. Thus the holy ghost hath Registred vnto vs the names and diligence of the builders of this earthlie Citie Ierusalem by the penne of his faithfull seruant Nehemiah for our comfort and to teach vs that much more he hath registred the names of the builders of the spirituall Ierusalem in the booke of life where no deuil can scrape them out but shalbe the deare Children of the Lord God defended by him from all ill Let vs therefore cast away this slothfull sluggishnes wherein we haue lyen so long rise vp quickly worke lustely spit on our hands and take good holde that we fall not backe againe from our Lord God It is more honor to be a workeman in this house then to liue the easiest life that the world can giue A PRAIER AS thou didst choose vnto thy selfe here in earth O mightie Lord a certeyne place and Citie Ierusalem whether thy people should resort to worship thee to offer their Sacrifices make their supplications vnto the as long as they did it faithfully thou didst blesse and prosper their doings when they offended and fel away from thee thou laidst thy heauie hand and sharpe scourge vppon them so graunt vnto vs O gracious God whome thou hast made free by thy deare sonne Christ Iesus and not bound vs to any one place but hast left vs free in libertie of conscience to assemble our selues call vppon thee in euery place corner of the earth to preach thy word learne our duetie and set forth thy maiestie to receiue thy sacraments offer our selues our soules bodies a sweet sacrifice to thee graunt vs we besech thee O mercifull father thy louing countenance to continue thy blessings amongst vs and deale not with vs in thine anger as we iustly haue deserued to be cast away from thee but as thou in thine anger greeuously punishedst thy people the Iewes burnedst their Citie destroiedst their Temple Spoiledst the countrie leddest a great number into Captiuity killedst moe and broughtst them all into bondage and slauery vnder heathen Princes So louing Lord we confesse our horrible sinnes haue deserued no lesse in iustice at thy hands but thy mercie O God triumpheth against iustice for as after a few yeares correction thou mouedst diuers heathen Princes to send home thy people with great gifts to repaire the broken walls build the Temple inhabit the Countrie and restore thy Religion and stirredst vp also thy people Preists Princes Nobles worshipfull Ruelers and Priuate men Artificers Women and of all sorts some earnestly to worke at the building of thy citie So heauenly King let vs not be cast away in thy heauie displeasure and be the first that cannot finde fauour in thy sight but turne the heartes of Christian Princes to giue sree course and libertie to thy word of saluation and raise vp faithfull workmen of all sortes and degrees to build thy spirituall Ierusalem thrust forth true labourers into thy haruest roote out all slothfull slugishnes from amongst vs that we be not vnprofitable members of the Church and commonwealth and let all magistrates know that by thee they rule that thou settest them in authoritie and mainteinest them that feare thee and make them not onely to offer vnto thee their bounden duety and seruice in building and working them-selues to the good example of others but also in encouraging and defending the faithfull labourers in thy vineyeard and compelling the froward diligently to set forward thy building graunt vs strong walls and bulwarkes to kepe out Turke Pope Tyrantes Atheists Anabaptists and libertines with al other hinderers of thy building that thy simple people may liue quietly serue thee without Inuasions or persecution as of thy great mercie thou hast left to vs in writing the names of al such as were the chiefest doers in this worke for our comfort example to follow so we beseech thee louing Lord to stirre vp those whose names thou haste written in the booke of life that manfully they may stand in the defence of thy trueth to the confusiō of thy foes thy immortall praise for thy Christs sake Amen CHAP. 4. 1. It came to passe when Sanballat heard that we builded the wall he was verie angrie in him-selfe and disdeined greatly and mocked the Iewes 2. And he spake afore his breethren and the Souldyers of Samaria and saied what doe these Impotent Iewes will they make them-selues strong Shall they offer Sacrifice Shall they finish it in a day Shall they reare vp the stones out of the dust where they were brent 3. And Tobias the Ammonite was beside him saied yea that which they doe build if a fox come vp he shall breake downe their wall of stone THe last Chapter declared vnto vs
the forwardnes of al sorts of men from the highest to the lowest both of the laitie and the Ministerie Straungers and Citizens to build and repaire the broken walls of Ierusalem and this Chapter and diuers others following describe the manifold lets subtil deuises bold enterprises both of the outward enemie and hipocrites amongst them-selues to ouerthrow all this building so that if God had not contrary to reason assisted encouraged and defended his faithfull seruants this worke had neuer bene finished Such hath bene is and shallbe vnto the end the state of Gods people and Church that in noe age it hath wanted or can want many sore assaults to ouerthrow it if it were possible But let vs trust his faithfull promisse that saied he would be with vs vnto the end of the world we shall not be ouercome Let no man maruell therefore in these our daies because he seeth the like troubles fall among vs nor blame the doctrine that is taught as though that were the cause of all mischiefes for God is not so gratious to anie Countrie in any age to set vp his Kingdome there but the deuil is as busie and malitious to ouerthrow it as much as he maie Let euerie man also that will faithfully serue the Lord thinke this to be most true and looke into this state of the Iewes as it were in a glasse and he shal finde that by many troubles we must enter into the kingdome of heauen and that it is a narrow waie that leadeth thither as it is written Mathew the 7. onely take thou heede that thou deserue not to be persecuted and the Lord will confound them The rich glotton went to hell with all his bellie cheare and the poore begger Lazarus to heauen and all his sorow was no hinderance Looke at the foote-steps of all our forefathers the Patriarches and Prophets Christ Iesus and his Apostles with all other Martirs and good men and we shal finde none but his whole life was aperpetuall warrefare subiect to infinite sorowes and the ending of one was the begining of a new but he that continued to the end was saued Let vs not looke to come into heauen if we walke another way and be of good cheere for the end shalbe happie These be spoken and written for our learning not to discourage vs but rather to encourage vs that we be not found vnlike to our forefathers but manfullie to stand in all trialls knowing that we haue the same God that they had that he is as able now and as willing to defend his chosen congregation as he was in the beginning and will neuer forsake his deere children In the second Chapter verse 10. Sanballat and Tobias hearing that Nehemiah was come with commission from the King to build Ierusalem they were greeued verie sore within them-selues cast into a dumpish sadde heauines almost amazed for sorow that any man should come to doe the Iewes any good at al but now that they heard say they did worke so iustily at this building 〈◊〉 first burst out into anger he stampes he stares he frets he fumes he rageth he raileth taketh on like a mad man and cannot tell how to stay them after that he falleth on mocing and mowing potting and smyling at them and flocking and flouting scorning scoffing of them in fingring flecring and girning at them to try them whether they by this meanes would be dismaied or afraid to worke any more A shrewd triall for a sort of poore people which were but lately restored to their countrie and yet not well setled in it to see the greatest ruler in the countrie to be so angrie to ward them to scorne and mocke them If God had not strengthned them it would haue made them to leaue their worke for feare runne away Looke round about you in these our daies and ye shall see that if but a meane man in authoritie or his man with a badge on his sleeue doe but looke sowrelie speake roughly or behaue him selfe any thing stoutly al about them stoope make lowe curtesie runne when they are bidden and dare not whisper nor mutter one word no not in their good iust cause yet where gods holie spirit giueth comfort al these braggs are nothing regarded but in their well doings they will on forwards with their iust cause and seruing the Lord. Let euery man take hced how he falleth into wickednesse for he cannot get out when he would These men encrease in mischiefe and amend not so shall all they that yeald vnto it and stay not in the beginning 2. And he spake afore his breethren The malice that the wicked men beare against the Godly is so great that it cannot be forgiuen nor forgotten whatsoeuer falleth out well to the good man they are sory for it and they thinke all the posteritie of the Godlie to be their disgracing and ouerthrow Cain enuied Abell because God accepted his sacrifice better Saul enuied Dauid because he was more esteemed of the people The Pharisies disdained Christ our Lord because they see their doctrine decay and his receiued And what maketh such a stur this day in the Church but that the Pope and his partakers see their Kingdome decay and the trueth appeare These be written for our learning that we should not discourage our selues in these miserable times but boldlie stand continue to the end Sanballat after that he had thus chafte in him-selfe and also had scorned and scoft at their doings he is so sore vexed in his minde that he cannot hold in but bursteth out into blustring bigge words and saith openlie before his fellowes country men which were of the same mind superstition that he was it might be more fearfull to the Iewes to discourage them he speaketh and braggeth it out before the Souldrers which were set there to represse all mischieu ous attempts and enterprises that any should take in hand As who should saie that if anie went forward with his building the souldiers should ouerthrow it and destroy them for they were as readie to do such a mischiefe as he was to bid them And thus he saieth what doe these beggerlie Iewes these slaues Pesantes and villanes what goe they about what meane they will they take in hand such a building as no mightie Prince is able to finish and that manie noble Kings afore them could scarse in many yeares performe will they on a sudden bring it to perfection But if they be so foolish to thinke that they can finish it themselues are the heathen people so mad to stand by looke on and laugh and suffer them to goe forward with this building which hath beene of old tyme a great enemy vnto them and may be now againe if they be suffered to worke still Doe they thinke the Gentiles so foolish that they foresee not their meaning or doe they think them such Cowards that they dare not or so impotent vnable that they cannot
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
bestow heauen and hell and purgatorie at his owne pleasure to forgiue sinne and make righteous which belong to God alone but the Pope and his Chaplaines Therefore he that will not wittinglie deceiue him-selfe maie easilie iudge whence Poperie commeth and whether it leadeth vs. No maruell therefore if the Papists at this daie be so earnest to serue their God the Pope and hinder the building of Gods Church and Citie lest their Kingdome Superstition Pride and authoritie decaie Open your eies and see marke the practises of Superstitious Idolaters from the beginning and ye shall finde them in nothing more earnest then in hindring the true God to be worshipped as he ought What made Pharaoh so desirous to staie the Children of Israell in Egipt but that they should not goe Sacrifice to the Lord as he had appointed Wherefore did the Scribes and Pharisies so rage against Christ but that they would not haue their traditions to decay and the true doctrine of Christ Iesus to be set vp Why did the high Priests and elders whip the Apostles and commaund them to preach no more in the name of Iesus but that they would ouerthrow his Kingdome if that they could Whie were so manie thowsand martirs so Cruellie murthered in so manie ages but that they would know no God and Sauiour but onely the Lord Christ Why doeth the Pope and his Partakers so rage at this day as Herod did when he heard that a new King was borne but that he seeth his Kingdome and Superstition ouerthrowen by the preaching of the Gospell And as it falleth out thus generallie in the building of Gods spirituall house and Citie that all sortes of enemies most diligentlie applie them-selues their labour witt Power Pollicie and frendship to ouerthrow the true worship ofGod so particulerlie Sathan goeth about like a Roaring Lion seeking whome he may deuour and therefore euerie man hath great neede to be wary and circumspect that he be not suddenlie ouerthrowne but let him watch and put on all the Armour of God which Saint Paul describeth saying For this cause take vnto you the whole armour of God that ye may be able to resist in the euil day hauing finished all things stand fast Stand therefore and your loynes gird about with veritie and hauing on the brestplate of righteousnes And your feete shodwith the preparation of the Gospell of peace c. that he may stand stoutly in the day ofbattell and through the might of his God gett the victorie The deuill neuer ceaseth for if he cannot ouerthrow the whole Church yet he would be glad to catch anie one that belongeth to the Lord if he could 12. And it came to passe when the Iewes which dwelt beside them came and told vs of their practises 10. times out of all places whence they came vnto vs 13. I set in the lowe places beyond the wall and in the high places also I set the people according to their kinreds with their swords their Speares and their Bowes 14. And when I saw them I rose and saied to the Nobles to the officers and the rest of the people be not afraied of the sight of them but remember the great and fearfull Lord and fight for your breethren for your sonnes and your daughters your wiue's and your houses 15. And it came to passe when our enemies heard tell that it was told vs God disapointed their purpose and all we returned vnto the walls euery man to his worke THis comfort our louing God hath left to his chosen people that as the deuill ceaseth not by his members to trouble and vex his church and beloued Children by all meanes that he can deuise So the mightie Lord of his owne free goodnes by his holy spirit his Angels his creatures all and most sensiblie by the comfort that one good man giueth another in all our greefes faileth not to aide and comfort vs night and day priuilie and openlie that euer we may haue iust cause to reioyce in him for our deliuerance and not in our selues These wicked Samaritans Sanballat Tobias and their fellowes were not so cunning priuily to prepare men and armour sodenly to inuade Ierusalem vnlooked for to murther the builders and shed innocent blood but the liuing Lord to glorifie him-selfe in opening their subtill practises which they thought had beene kept close from all men by other of the Iewes which dwelt among them in Samaria Arabia and other places doeth bewray their conspiracie and maketh it knowne in Ierusalem often times out of all corners of the countrie Thus it proueth true that the Gospell saieth Nothing is hid but it shallbe openly knowne be it neuer so craftelie deuised Nothing can be so priuilie deuised to hurt the man of God but the wisdome of our God doeth foresee it his mercifull goodnes doeth open it his mightie hand doeth so rule it that it ouerwhelmeth vs not God encrease our faith and help our vnbeliefe that in all daungers we may humblie submit our selues vnto him and without grudging or doubting boldlie looke for his help in due time and patiently tarie his leysure for no doubt he wil help them that faithfullie looke for and earnestlie beg his aide King Saul purposed diuers times sodenlie to haue slaine poore Dauid but God opened his mischieuous minde and malice by Ionathan his sonne and Michol his daughter and Dauid was deliuered The Kings chamberlaynes had priuilie conspired to haue murthered Assuerus their King and Master but Mardocheus openeth his treason and the King was saued Benadad the King of Syria made warre against Ioram King of Israell and by counscl of his seruants laid imbushments priuily to trap Ioram the King of Israell by the way but Elizeus the Prophet perceiuing that Ioram would goe the way where the imbush was laid in wait for him gaue the King warning bad him goe another waie when Benadad heard tel that his sccret purpose counsell was knowne to Iorā he came not that way he was angrie with his seruants and said they had betrayed and opened his counsell to Ioram Nay sayeth one of his seruants there is a Prophet in Israell Elizeus he openeth what-soeuer thou speakest in thy priuie Chamber King Herod minding subtillie to kill the young Babe Christ Iesus craftely bad the wise men goe and learne where the new king was borne and he would come and worship him as well as they did but the gratious god which neuer fayleth at neede bad them goe another waie and not tell Herod for he ment to kill the young babe Christ. The wicked Iewes made a vowe they would neyther eat nor drink vntill they had killed Paul but Pauls sisters sonne when he heard their conspiracie opened it and the Captains set Souldiers to defend him deliuer him out of their hands I cannot tell whether these Iewes which dwel abroad in diuers Countries and came and told them in Ierusalem of the
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
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
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
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