knew wel that Dauid had written long afore Except the Lord defend the Citie the watchmen watch in vaine which defend it And he knew also that Dauid had saied Blessed be the Lord my God which teacheth my handes to fight and my fingers to the battell yet he ceaseth not to keepe watch and warde night and day to search the watch him-self to teach the Souldiers how to vse their weapon to set them in aray to encourage them to teach them to vnderstand what the Trumpet meaneth and how in all things to obey their Captaines and to be louing and true one to another And all this is to let vs see that allthough God do worke all things himselfe as he hath appointed so they fall out yet he worketh them not without vs we must not be idle we must shew our diligence and due obedience to our God that hath made vs and commaunded vs to exercise our selues in these things and yet when we haue done allwe can all the praise must be giuen to him and we must say we be vnprofitable seruants We be as an axe in the Carpenters hand where the axe may not claime the praise of well doing from his Master that worketh with it and though the axe be a dead instrument without life or feeling and man hath life witt and reason giuen him to doe things withall yet is man as vnable to worke his owne saluation without the free mercie and speciall grace of God as the axe is vnable to build the house without the direction and ruling of the Carpenter Crearis sanaris saluaris quid horum tibi ex te homo saieth Bernard Let euery man be diligentand a painfull labourer in his vocation and worke his owne saluation as farr as an instrument may not loytering nor liuing vnprofitably thinking that God wil bring such things to passe if we lie downe and sleepe but the chiefe praise effect must be'giuen in all good things to God alone The Lord hath promised nothing to idle bellies and vnto him that laboreth to serue his god faithfully he hath promised his sure aide will surely performe it Adam in paradise was not suffred to be idle euen in his innocencie afore he sinned and shal we misers that haue so oft greeuously offended our mercifull God thinks to liue as we list at our ease Iosue at his death putteth the people in rememberaunce how the Lord had fought for them and driuen out their enemies and to encourage them still to serue their God faithfullie and forsake strange Gods he promiseth them that if they will so doe the Lord will fight for them still so did Moses afore him Gods bare promise by his word is surer then any promise made by man though you haue neuer so manie good sureties and bonds with forfetures and it be sealed and deliuered and deuised as cunninglie as law can thinke God is trueth it selfe and therefore cannot lie and what so euer he promiseth he performeth for else he should be vntrue like a miserable man which cannot be God graunt vs such Captaines as Moses Iosue and Nehemiah were that with like persuasions they may encourage their Souldiers For surely if they went to the field with like minde faith reuerence due obedience vnto the Lord that these Godlie men did the same God liueth still and would blesse their enterprises as he did the other for he is not wearie of well doing and releeuing his people 21. And we will labour Among all these great troubles he forgat not his principal work in building of the wals but went on forward still like a faithful seruant to his Lord and God Such earnest Zeale the Lord powreth into his seruants when he will declare his maiestie and mercie to the world For as the greedie marchant for loue of him selfe runneth by sea and land so far as sea or land will carie him to encrease his worldlie goods so he that is inflamed with this spirit of iealousy toward gods house wil go through thick and thinne with wisdome feareth no daungers and wil suffer neyther open enemie to inuade nor flattering friend to deceiue the deare Spouse of his Lord and master but manfullie wil stand in defence against all sorts deale they neuer so cunningly I cannot tel whether is more diligent praise worthy the souldiers or the workemen They be both at their businesse from the day spring vnto the late in the euening that the starres did rise A rare example to be found at this day for the labouring man will take his rest long in the morning a good peece of the day is spent afore he come at his worke then must he haue his breakfast though he haue not earned it at his accustomed houre or els there is grudging murmuring when the clocke smiteth he wil cast downe his burthen in the mid-waie and what-soeuer he is in hand with he will leaue it as it is though manie times it is marred afore he come againe he may not loose his meat what daunger soeuer the worke is in At noone he must haue his sleeping time then his beuer in the after-noone which spendeth a great parte of the day and when his houre commeth at night at the first stroke of the clock hecasteth downe his tooles leaueth his worke in what need or case soeuer the worke standeth The common souldier thinketh long while his course is to watch warde it is colde standing on the walls he must to the Ale-house refresh him-selfe with gaming swearing whooring or elsse he thinketh him-selfe no bodie he thinketh it shame to liue honestlie in order Thus all sorts are out of order and though Abbeyes be gone yet the Abbey-lubbers which will worke vntill they be cold eate vntill their bellie ake and sleepe vntill their bones ake are too common in euerie house A lither daies worke is thought with manie no sinne but a pastime and yet is it theeuerie to take the daies wages and doe not a good daies worke for it Saint Paul biddeth seruants obey their Masters not onely when they stand by and looke on but in their absence and where they see them not What is more hard in these daies then to finde a faithfull true seruant Good masters complaine and finde great lack though manie be better rewarded then they deserue It is lamentable to see the stones in the wall many times beare witnes of the murmuring of the one ag ainst the other The seruanthe will write on the wall Fidelis seruus perpetuus Asinus The master wil answere deserue and then desire and both misliking the one and the other when the seruant cannot haue that he gapeth for then he taketh bribes and the master must winck at it because he will not otherwaies preferr him so both being to blame both procure Gods anger towards them Beda considering the great troublesthat fell on the building of this second Temple wals asketh why it should fall
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
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
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
thathe say eth the wounds that a friend giueth are better then the craftie kisses of him that hateth thee This heauenly fire burneth vp al desires in man kindleth all goodnesse in him Ieremie when he saw the word that he preached to be contemned os the people he waxed verie sadde he would preach no more but when he had houlden his tongue but a litle while he said the word within him was like a burning fire it burst out he could not holde it in and he fell to preaching againe he was so greeued to see God dishonored and so earnest to bring the people to knowledge of their dutie that he could not hold his peace but needes must preach againe When Iesabell persecuted Helias because he had killed Baalls priestes for their idolatrie he fled into the wildernsse and the Angel sinding him asked him what he did there Helias said I am earnestly zealous grecued for thee O Lord God of hostes that the children of Israell haue for saken thy couenant c. Moses loued his people so well that when Godwould haue destroyed them he prayed to forgiue them or else to put him out of his booke The holie Ghost tolde Saint Paul that in eueric towne there were chaynes and troubles ready for him but he said he cared not his life was not deare to himso that he might runne his course For his countrie men also he wished to be accursed from Christ so that they might be saued The other Apostles when they were whipt for preaching Christ Iesus went away reioysing that they were thought worthie to suffer any worldlie shame for his names sake Such an earnest loue should euerie one haue both the magistrate to doe iustice and punish sinne and the preacher to roote out euill doctrine and preach Christ purelie that nothing should make them afraid but they should buyld Gods Citie the heauenlie Ierusalem boldie nothing shold wearie them and allabour should be pleasure so that they might serue the Lord. Phinies when he saw whoredome and wickednes abound and none would punish it taketh the sword him-selfe when others would not and killed the man woman being both of great parentage in their open whordome God was so well pleased with this zealous deede of Phinies that could not abide to see sinne vnpunished and Gods glorie so openlie defaced that he blessed him and his issue for it after him Our sauiour Christ when he saw Gods house appointed for prayer misused gat a whippe and draue them out Thus when-soeuer God putteth any thing into mans heart to doe it pricketh him on forward that he cannot rest vntill he haue finished it Nehemiah was heere moued by God to this worke God for his mercies sake enflame many mens hearts with the like earnest desire of buylding Gods spirituall Citie that the workemen may be many strong and couragious for the worke is great and troublesome the enemies manie malicious and stout hinderers in number infinite and true labourers verie few Gregorie saith well there is no such pleasant sacrisice afore God as is the earnest zeale to winne soules vnto the Lord. The men of Iabes Gilead when the Israelits ioyned altogether to punish that wicked adulteryin Beniamin stoode by looked on and wold take part with neyther of them not knowing who should get the victorie thinking to scape best picka thanke in medling on neither parte but for such double-dealing the Israelites set on them afterward and destroied them A iust rewarde to fall on such as will stand by and looke how the world goeth meddle of no side for feare of a change or els ioyne A iust reward to fal on such as will stand by looke how the world goeth medle on no side for feare of a change or els euer ioyne with the stronger parte How full the world is this day of such double faced popish hipocrites that will turne with euerie winde good men lament and God must amend when pleaseth him They be the worst men that liue Such men be of no Religion some call them Neuters because they are earnest on no side Some call them vterques because they be of both sides as the world changeth some call them Omnia because if a Turke or any other should come they would yeald vnto them all They be like free-holders for whosoeuer purchaseth the land they holde of them all though euery yeare come anew master But they say best it is that they be of no religion for as there is but one God so there is but one religion and he that knoweth not the true God and religion knoweth none at all although he make him-selfe euery day a new God and a new religion and the more the worsse 13. And I went forth In these next verses is nothing but the way described by which he went to take the vew of the walls how they were pitifully destroied and how they might best most speedelie be repaired The gates of Cities haue their names on some occasion outwardly giuen as the North-gate the East-gate because it goeth North-ward or East-ward sometimes of them that builded them as Lud-gate and Billings-gate of Lud and Billinus sometimes of things that are brought in or caried out of the Citie by them as the sish-gate the dunghil-gate c. This gate that he goeth out at first is called the vally-gate because the way into the vally of Iosephat which lay afore it East-ward betwixt it Mount oliuet was through it This valley was called Iosephats by reason of a noble victorie that God gaue Iosephat there Diuers people ioyned themselues togither against Iosephat but god so ordered the matter that one of them killed another Iosephat looking on after the slaughter came toke all their riches and spoile he deliuered without anie stroke giuing The Dragons-well had his name of some venemous serpent lyuing there The dunghil-gate because the filth of the citie was caried out thatway The wel-gate kings fish-poolc because there was great plentie of water-ponds watering-places c. The brooke he speaketh of is thought to be Cedron which is spoken of in the gospel Iohn the 18. Nehemiah when he had vewed al the walls returnedin at the same gate that he went out at but in some places he found so great store of rubbish of the broken walls that he could not passe on horsseback so miserably were they torne and ouerthrowne and al the gates that should be shut were burned to ashes Orighteous God and miserable people God of his mercie foretolde them by his Prophets that if they fell from him and serued other Gods these mischiefes should fall on them but they blinded in their owne affections beleeued it not O stony hart learne here how vile a thing sin is in Gods sight for not onely the man thatdoeth sin is punished but the earth the countrie the stones the walls the citie trees corne cattel fish fowle and al
Moses and Aaron Gods true ministers Moses committing the reuenge of it to the Lord warned the people to depart from their companie lest they perished with them by that straunge death and streight waies the earth opened swallowed vp them their goods and tents where they 〈◊〉 quicke into hell Nay weomen were not spared for Marie Moses sister was smitten with a leprosie for railing on Moses her brother Gods liefetenant ouer them As the magistrate therefore both with word and sword must defend Gods cause his Religion temple people ministers and doctrine so must the preacher and those that be learned with their paine praier preaching and all other meanes that they can yea if our goods or liues were required for the defence of it no state of man ought to refuse it For this end are we borne and liue to glorifie our God and set forth his praise for this purpose are all things giuen vs and therefore must not be spared but spent and bestowed when his glorie requireth For this cause Esaias the Prophet gaue his bodie to be sawen in sunder with a sawe of yron For this cause Ieremio was cast into a dungeon of Mire and filth Daniel into the Lions denne Saint Paul pleadeth his cause oft in chaines at Ierusalem at Rome afore Festus Felix and Agrippa and our Lord and master Christ Iesus afore Annas Caiphas Pilate and Herod Iohn Baptist lost this head for this quarrel no good man wil thinke any thing to deere to spend in Christ his masters cause For this cause Tertullian Ireneus Iustinus Athanasius Chrisostons Nazianzenus haue written great bookes against the heathens which railed on our Religion What infinite number of Martirs haue stoode stoutly and giuen their liues in the same quarell he that hath seene anie learning can better tell where to begin then where to make an end of reckoning the number is so infinit and our late daies haue giuen sufficient proofe there of vnder that bloody butcher Bonner that the most ignoraunt yf he will open his eares and eies might heare and see great plentie But alas the fierie fagots of those daies were not so greeuous then as the slandrous tongues be now in our daies Nebuchadnezzer made a law that if anie did blaspheme the God of Sidrach Misach and Abednego he should be slaine and his house made a dunghill Moses made a lawe that euerie blasphemer should be stoned to death Seeing God and Princes haue made such straight lawes against such lewd railers good Rulers should see some correction done and not with silence to suffer ill men to talke their pleasure on Gods citie Religion ministerie While others possibly made courtesie to speake and aunswere these busie braggers and quarrelers Nehemiah steppeth forth boldely defendeth this cause stoutly answereth their false accusation truelie incourageth the people manfullie to goe forward with their worke despiseth their brags telleth them plainly that they haue no parte nor right nor are worthie to be remembred in Ierusalem The effect of Nehemiahs answere was that the God of heauen had giuen them good successe hitherto in mouing the harts of king Cirus Darius first to the building of the temple now of Artaxerxes to restore the citie they were his seruants worshiped him end he stirred them vp to this worke for of them selues they were not able to do such things They serued no Idoles nor false gods they needed not to be ashamed of their master the God of heauen was their Lord and they his people he was their master and they his seruants he their King and they his subiects they would goe forward with their worke they must haue a Citie to dwell in to serue their God who would defend them in this their well doing these men had no authoritie to stoppe or forbid them to worke they had nothing a do in Ierusalem nor any authoritie they would not obey them but with all diligence applie this worke vntill it be finished The Apostles when they were forbidden preached and would not obey but said they must obey God that bad them Thus must all they that take Gods worke in hand confesse it to come from God and that he blesseth their doings that all the praise may be his and that they of them-selues be weake vnable to doe such things without his special grace and assistance All good men in such enterprises will saie with Dauid Not vnto vs O Lord not vnto vs but vnto thy name giue all the glorie If these wicked men had had anie worldy shame or feare of God in them they would haue quaked trembled as the good men reioiced to haue God on their side to further them so they whē they heard the god of heauen named to be against them and that it was his doing they would haue forsaken their Idoles and haue furthered this building or at lest haue sitten still and not hindered it For who is able to withstand his will or hinder that he will haue forward The Deuils in hell quake and tremble at the naming and considering of Gods Maiestie but these wicked Imps not onelie now but sundrie times as appeereth hereafter in this booke most cruellie spitefullie and craftelie goe forward in their olde malice and by all meanes seeke the ouerthrow of this building So farre worse is a Deuil incarnate in an ill man then by him-selfe in his owne nature When the Deuill will worke anie great mischiefe he taketh commonlie one man or other Angel or creature to doe it by knowing that he shall doe it more easily that waie then if he should attempt it by himselfe Howe is euerie murther false witnesse whoredome robberic c committed but when the Deuill stirreth vp one man against another Let euerie good man therefore take heed vnto him-selfe how he yoaldeth vnto sinne For in that doing he maketh him-selfe a slaue to the Deuill and his instrument to worke by One Deuill will not offer that villany to another Diuell to make him his slaue but if he canne bring man vnto it there is his reioycing Take heede therefore O man In that they confesse them selues to be the seruants of the God of heauen it is as much to say as they wrought not for them-selues nor at their owne appointment nor for their owne profit they wrought for their masters cause and for his glorie Good seruants in al their doings will seeke their masters profit and praise not their owne they liue not for them-selues but al the profit of their doings returneth to their masters If they take any thing to them-selues more then their master giueth them they be theeues vnto him they doe him no true seruice Let all the builders of Gods house therefore whether they be rulers in the common wealth as Nehemiah was now or of the learned sort in the ministrie or els where not onely confesse in words that they be seruants to the God of heauen but most
whose cause speciallie I haue taken this labour 1. Eliasib the hie Priest gat him vp and his breethren the Priests and builded the sheepgate 2. And next vnto him builded the men of Iericho AFter that Nehemiah had so stoutly answered Sanballat and his fellowes encouraged his countriemen to the building of the walls all sortes of them pluck vp their stomachs and are no more afraid but lustelie fall to their worke And among other Eliasib the high Priest and the rest of the Priests also gat them vp and tooke in hand to repaire the sheepegate which went toward mount Oliuet and so the wall all a long vnto the towre Hananeell Such goodnes commeth by hauing a stout Captaine where the people be faint-harted Aggeus complaineth in the building of the temple that Prince Priest and people were fallen on sleepe vntill he came with message from the Lord to awake them then they fell lustely to worke So now here after ' that Nehemiah came with commission both from God and the King they lingered their building no more but boldly went on forward with it though it had lyen many yeares vnlooked at now in the beginning they had many stout brags Chabrias as Plutarch doeth write was wont to say that an host of harts should be more feared if a Lion were their Captaine tben an host of Lions should be if a hart were their Captaine teaching what profit commeth by a stout Captaine and so it fareth in Gods cause too Saint Paul considering what a chargeable office was committed vnto him and how fearefull a thing it was to preach Christ a fore Princes and wicked people desireth the Ephesians to praie for him that he might haue vtteraunce giuen him boldlie and freelie to doe his message in preaching the gospell He desireth the same thing of the Colossians 4. Chap. And the. 2. Thessalonians 3. So that where we see this boldnes in preaching ioyned with wisdome and discretion we maie perswade our selues that it is the gift of God in such a man and aboue the nature of man to doe it This lesson is giuen to all good builders of Gods spirituall house that they should not feare him that will kill the bodie and cannot hurt the soule but feare him that can cast both bodie and soule into hell And Saint Iohn saieth in the Reuelat. 21. that those which be fearefull shall haue their parte in the burning lake of brimstone with murtherers adulterers and idolaters And by the example of Eliasib and the Priests which disdained not to be admonished and learne their duetie of Nehemiah comming from the courte we shall learne humblenes of minde and not disdaine to be admonished of our duetie at meane mens hands They are not offended at him nor thinke him sawcie to counsell and teach them which were teachers of others but are content to ioyne in this worke with him and the rest yea boldlie to begin and giue good example to the rest as their duetie was and to incourage others So no estate must disdaine to be warned of his duetie and to be encouraged though it be by meane men for all sorts high and lowe learned vnlearned are fearefull and forgetfull of them-selues vntil God stirre them vp by his word holie spirit and messenger And reason it was that as they were shepheards to the people so they should build the sheep-gate which was at the East-end of the Citie where the temple was in the vttermost wall where the sheepe came in that were offered in sacrifice and whereof they had their partes according to the law This gate maie well be compared to Christ Iesus who sought the lost sheepe and was sacrificed as a lambe and is the gate whereby onelie we enter his shepheards must be the builders of it and bring the people into the folde Many good lessons might be plucked out of the interpretation of the names herein contemed and what were signisied by them but those be meeter for the learned which can by order of learning keepe them selues in compasse and applie all things to the rule of faith then to the vnlearned which haue not that iudgement And where the men of Iericho ioyne with the hie Priest in this building it teacheth that not onely priests Citizens must build Gods Citie but also countriemen yea those that dwelt farthest of and be lest regarded must put to their helping hand It is commendable in both that neither the Priests refused their aide and they that dwelled farthest of were the first that came to worke So must all that be of Gods houshould help to build euen the simplest and basest as well as the best for as he is God of all so he will haue all to serue and worship him If either Nehemiah or any other had taken this worke in hand alone it would haue bene thought great arrogancie in them others would haue disdained that they should haue all the praise of so great a building alone Common things would be done with common consent and the common aide of them to whome it perteineth would not be refused Iericha was the first citie that Iosue ouerthrew for their wickednes and it is now the first that commeth to help this building So great a change commeth when god turneth the hearts of the people Without this gate was that watring place or sheep-poole whereof S. Iohn writeth in the 5. cap. and where the sheepe were washed that came to be offered 3. The fish-gate builded the sonnes of Senaah they couered it set on the doores lockes and barres 5. The great men of Thecoa put not their necksto the worke of the Lord. THis gate was at the west end of the citie where the fishers came in atthe Sea coast with their fish to sell. If a man would stand on figures and allegories this gate may well signifie Christ who made his Apostles and Preachers fishers of men who by him brought and daily bring them into this spirituall Ierusalem for he is onely the doore whereby all must enter into the Lords citie These men like good builders leaue nothing vndone that might fortifie that gate for they set on not onely the doores but also bolts and lockes So must Gods Church be made strong by lawes discipline and authoritie that rauening Lions nor filthie Swyne rush not in and disquiet or deuour Gods people and the holesome doctrine must be confirmed with strong arguments and reasons against false teachers Much controuersie there is now about discipline which euery man graunteth to be necessarie and desireth to haue but whether this that is so vehemently vrged be the right way to strengthen the Church as stronger doores lockes and barrs that should keepe out all rauening wolues and wild beasts or they be like to spiders copwebs that wil catch a weak flie let the great drones burst thorow I leaue it to the consideration of the wise I wilbe no partaker of these troublesome contentions And if a
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
were comfortable to heare of such great women in these daies where the most parte are so fine that they cannot abide to looke at a poore bodie so costly in apparrell that that will not suffise them in lewels which their elders would haue kept good hospitalitie withall When Moses moued the people to bring such stuffe as was meete for the making of gods Tabernacle other Iewels in it the women were as readie as the men and they brought their bracelets earings Rings and Cheynes all of Gold and the women did spinne with their owne hands both silke and Goates hoare they wrought and brought so much willinglie that Moses made proclamation they should bring no more Compate this peoples deuotion with ours that be called Christians and ye shal finde that all that may be scratched is to little to buy Iewels for my mistres though she be but of meane degree and if any thing can be pulled from Gods house or any that serueth in it that is wel gotten and all is to little for them God graunt such costly dames to consider what metall they be made of for if they were so fine of themselues as they would seme to be none of these glorious things needed to be hanged vpon them to make them gay withall Filthie things neede washing painting coullouring and trimming and not those that be cleanly and comely of them-selues such decking and coullouring maketh wise men to thinke that all is not wel vnderneath content your selues with that coullour comelines and shape that God hath giuen you by nature and disfigure not your selues withyour owne deuices ye cannot amend gods doings nor beautifie that which he hath in that order appointed Learne of these good women to offer your Iewels to the building of Gods citie lay to your hands and spinne rowgh goats heare to clothe the poore stoope and worke be not ashamed of it it is the greatest honour that euerye shal winne If ye will be partakers of the pleasures of Gods citie ye must take parte of the paines to build it If women would learne what God will plague them for and how let them reede the 〈◊〉 chap of the Prophet Esai and if they wil learne what god willeth them to do be occupied withal though they be of the best sort let them reede the last chapter of the Prouerbs It is enough to note it and point them to it that wil learne for I feare few will read fewer learne and fewest practise it but manie rather wish it cut out of the booke that they should not be troubled with hearing of it In the 13. and 14. verses and others following come in the Ruelers of the country townes with their people for to worke wherein we learne that not onely the Priests and Leuites but the great men in euerie countrie yea and the Countrie people too must worke at Gods building This valley-gate that he speaketh of is thought to be the gate that goeth into the vally of Iosephat which otherwyse was called Gehennon This is a worthie example for all christians that they should not liue to themselues but help to beare the burthens of the Church and Common-wealth That Citie and Temple were the common places appointed whither they should resort to serue the Lord and whither they might flie and finde succour against the enemie where vitals and other necessarie prouision might be had for all sorts Therefore if zeale toward God and loue toward their neighbours could not moue them to lay to their helping hands and open their purses wyde to set forward this building their owne priuate profit would moue those that had any consideration of them-selues to mantaine this citie And that noe man should disdaine to worke at the vilest place in Gods citie here commeth a nobleman and buildeth the dung-gate where all the filth of the Citie was caried out and where all the sinkes Canals and conduits did wash and conuey away al the sweepings and filth of the streetes into the Brooke Cedron As in all great and well ordered cities there be officers appointed for that purpose which be men of wisdome painful in authoritie haue a great care for the health and wealth of the inhabitants who wil daily and duly looke that such noysome things be conueied away out of the streetes for infocting the people with pestilent smells and contagions so in Gods Church and citie must be men of grauitie wisdome learning and authoritie which must dare and will wrastell with the stoutest and see due correction done and such rotten members as would infect the whole bodie cut of carried away from among the congregation to the comfort of the good and terrour of the euil doers In Gods house there be both good and ill as in the feild the corne groweth not without the chaffe nor in the garden the good hearbs without the weedes yet the good husband will carie in the good Corne and winow the chaffe When thee weede ouergroweth the hearbs the good gardiner wil pick out the weeds and carie the good hearbs to his house so in Gods Church open blasphemers notorious wicked liuers and teachers must be cast-out that Gods holy name be not ill spoken of as though he loued suoh ill doings and would not with Iustice punish them and also that other by theiril example should not fal into the like mischiefes Saint Paul biddeth that if any brother were called couetous a fornicator drunkerd a railer extortioner Idolater they should cast him out of company not eat nor drinke with him that he may be ashamed of himselfe when he seeth him-selfe abhorreà of all men and so amend his wickedues Excommunication is the common remedie for such disobedient persons which God for his mercie sake graunt that it may be restored to his true vse and that euery one may willingly submit him selfe to Godly correction We haue so long contemned the Popes cursse that now we think we may liue as we list without blame and if any due correction be offered we laughe it to scorne despise the ministers of it and by this meanes shal cause the Lord to take the whip into his owne hands and then who shal be able to stand God will not haue sinne vnpunished and if we refuse this gentle correction that he hath giuen his Church to execute and bridle ill doers withall we shall find it an horrible thing to fall into the Lords hands and he will rule vs with an yron roà d and bruise vs all to peeces Such dung and filth may not be suffered in Gods howse and it is as necessarie to haue a gate to carie such out at as it is to haue a gate to bring good ones in for as the raine from heauen washeth the streetes so Gods grace from aboue must first wash the heart that the minde may be renued In worldly matters prisoners condemned to die are caried out of the Citie to suffer execution as members not meete
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 sight of his God as this people did for so the Hebrew word here signifieth forsaking him-selfe as vnable to help him-selfe condemning him selfe as vnworthle to receiue such a blessing at the Lords hand and yet nothing doubting but that his God that neuer forsaketh them that vnfeinedlie flie vnto him will deale with him in mercie and not in iustice deliuer him and comfort him not for anie goodnes that he findeth in him but of his owne meere pitie loue grace and mercie whereby he maie shew him selfe a glorious God a present help and succour to all afflicted and oppressed mindes He that findeth any thing in himselfe to help and comfort him selfe withall needeth not to praie but he that seeth and feeleth his present want necessitie he will beg earnestlie craue egerlie confessing where his reliefe is to be had No man will praie for that thing which he hath or thinketh him selfe to haue but we euer aske desire beg pray for that we want Let vs therefore in all our supplications and praiers vnto the Lord first confesse our beggerlie pouertie and vnablenes to help our selues the want of his heauenlie grace and fatherlie assistance then our gratious God wil plenteously powre his blessings into our empty soules fill them with his grace If we be full alreadie there is no rowme left to take any more therefore we must know our selues to be emptie and hungrie or else we shal not earnestlie desire this heauenlie comfort from aboue which is requisite in all praier For he that asketh coldlie getteth nothing And the more that we confesse our owne weaknes our want and vnablenes the more we confesse our God to be almightie rich in mercie possessing all things in his owne hands and dealing them abroad to his poore people where he seeth them neede and sending the rich emptie away And as we must thus cast downe our selues in our selues by faith to our God to praie to no other but vuto the liuing Lord that made heauen and earth as this people doeth and therefore call him their God For if we seeke help at any other we mistrust him we doe not faithfully beleeue on him then we shall not be heard of him Call on me in the daie of thy trouble saith thy God and I will deliuer thee I aske no other reward but to glorifie praise thanke me knowing thy safety deliueraunce to come from me But these men did not onely pray to their God but according to their duetie they put them-selues in a readines to defend themselues against their enemies which is lawfull for all men to doe It is not sufficient to pray and then to neglect such meanes as God hath appointed vs to vse for our defence and comfort no more then it is to saie when he hath praied I will liue without meat and drinke and God him-selfe shall feede me For as the Lord hath taught vs to pray giue vs this day our daily bread so he hath comman ded vs to worke for it and saieth he that doeth not labour let him not eat So here it was not sufficient to call vpon their God though he was most mightie and louing vnto them but they keepe watch and ward put on Armour take their weapons not cowardlie creeping into corners but stand forth stoutly on the toppe of the walls by the workemens elboes in the sight of their enemies that they might see that they were not afraied of them but would manfullie defend them selues the workemen against al assaults they could deuise They had a stronger God to defend them then any deuill could be to hurt them or ouerthrow their worke So praier and Gods prouidence destroyeth not pollicie but maintayneth it and when they be ioyned togither god blesseth them both as his owne ordinance They knew well how true it was that Dauid said Except the Lord defend the Citie the watch-men watch in vaine that keepe it But when the Lord defendeth it and the wacth-men doe their dueties faithfullie trusting in the Lord and not foolishlie bragging of their owne strength and powre then is that citie wel and stronglie kept The Childrē of Ruben Gad and the halfe tribe of Manasse as it is written when they fought against the Agarens gat the victory and all because they ioyned praier with their powre not trusting in them-selues but in the mightie Lord of hostes who heard them and ouerthrew their enemies Thus must good Captains learne to ioyne praier with pollicie if they looke to obteine the victorie and not trust in horsse Speare shield or other kinde of weapons God ruleth those that feare him in battaile as well as in peace and those that trust in their owne strength he will ouerthrow Constantine the great that worthie Emperour our countrie man taught his souldiers dailie to pray thus We knowledge thee O Lord we know thee for a King we call on thee for our help from thee we haue the victorie and by thee we are conquerours we giue thee thankes for this present prosperity and by thee we hope for things to come we all are humble suters vnto thee that our Emperour and his Godlie Children may be preserued safe long to liue and we humblie be seech thee that he may be a valiant conquerour c. And that Captaines may not doe what they list but must learne to defend good causes onelie Theodosius the good Emperour teacheth in his praier that he maketh for him selfe saying O almightie God thou knowest that I haue taken these warres in hand in the name of Christ thy sonne for a iust reuenge if it be otherwise reuenge thou it on me but if I come hither in a good quarrell trust in thee then reach forth thy right hand vnto thy people lest peraduenture the heathen people will say where is their god By Moses law the priests should goe to the sield with the armie to encourage teach and comfort them euen when they should ioyne battell The papist wil haue his morow masse Priest with him and yet such negligence is in those that call them-selues Protestants that they thinke the companie worsse if a learned minister be among them and if he will rebuke their spoile gaming swearing whooring they are wearie of him and if he touch anie of the better sort then awaie with him or else worke him some displeasure So rashlie we cast of the Lords yoke so folishlie we enter into warres as though the victorie laic in our owne hands and God did not bestowe it on whom he thinketh best Iohn Baptist when the souldiers came to him to be baptized as other sorts of men did he taught euerie one how to amend their liues and to the souldiers he saith doe violence to no man accuse none falselie and be content with your wages God graunt all good souldiers to follow these lessons vnfeinedlie for the holie Ghost noteth these as common faults that such kinde
bestow heauen and hell and purgatorie at his owne pleasure to forgiue sinne and make righteous which belong to God alone but the Pope and his Chaplaines Therefore he that will not wittinglie deceiue him-selfe maie easilie iudge whence Poperie commeth and whether it leadeth vs. No maruell therefore if the Papists at this daie be so earnest to serue their God the Pope and hinder the building of Gods Church and Citie lest their Kingdome Superstition Pride and authoritie decaie Open your eies and see marke the practises of Superstitious Idolaters from the beginning and ye shall finde them in nothing more earnest then in hindring the true God to be worshipped as he ought What made Pharaoh so desirous to staie the Children of Israell in Egipt but that they should not goe Sacrifice to the Lord as he had appointed Wherefore did the Scribes and Pharisies so rage against Christ but that they would not haue their traditions to decay and the true doctrine of Christ Iesus to be set vp Why did the high Priests and elders whip the Apostles and commaund them to preach no more in the name of Iesus but that they would ouerthrow his Kingdome if that they could Whie were so manie thowsand martirs so Cruellie murthered in so manie ages but that they would know no God and Sauiour but onely the Lord Christ Why doeth the Pope and his Partakers so rage at this day as Herod did when he heard that a new King was borne but that he seeth his Kingdome and Superstition ouerthrowen by the preaching of the Gospell And as it falleth out thus generallie in the building of Gods spirituall house and Citie that all sortes of enemies most diligentlie applie them-selues their labour witt Power Pollicie and frendship to ouerthrow the true worship ofGod so particulerlie Sathan goeth about like a Roaring Lion seeking whome he may deuour and therefore euerie man hath great neede to be wary and circumspect that he be not suddenlie ouerthrowne but let him watch and put on all the Armour of God which Saint Paul describeth saying For this cause take vnto you the whole armour of God that ye may be able to resist in the euil day hauing finished all things stand fast Stand therefore and your loynes gird about with veritie and hauing on the brestplate of righteousnes And your feete shodwith the preparation of the Gospell of peace c. that he may stand stoutly in the day ofbattell and through the might of his God gett the victorie The deuill neuer ceaseth for if he cannot ouerthrow the whole Church yet he would be glad to catch anie one that belongeth to the Lord if he could 12. And it came to passe when the Iewes which dwelt beside them came and told vs of their practises 10. times out of all places whence they came vnto vs 13. I set in the lowe places beyond the wall and in the high places also I set the people according to their kinreds with their swords their Speares and their Bowes 14. And when I saw them I rose and saied to the Nobles to the officers and the rest of the people be not afraied of the sight of them but remember the great and fearfull Lord and fight for your breethren for your sonnes and your daughters your wiue's and your houses 15. And it came to passe when our enemies heard tell that it was told vs God disapointed their purpose and all we returned vnto the walls euery man to his worke THis comfort our louing God hath left to his chosen people that as the deuill ceaseth not by his members to trouble and vex his church and beloued Children by all meanes that he can deuise So the mightie Lord of his owne free goodnes by his holy spirit his Angels his creatures all and most sensiblie by the comfort that one good man giueth another in all our greefes faileth not to aide and comfort vs night and day priuilie and openlie that euer we may haue iust cause to reioyce in him for our deliuerance and not in our selues These wicked Samaritans Sanballat Tobias and their fellowes were not so cunning priuily to prepare men and armour sodenly to inuade Ierusalem vnlooked for to murther the builders and shed innocent blood but the liuing Lord to glorifie him-selfe in opening their subtill practises which they thought had beene kept close from all men by other of the Iewes which dwelt among them in Samaria Arabia and other places doeth bewray their conspiracie and maketh it knowne in Ierusalem often times out of all corners of the countrie Thus it proueth true that the Gospell saieth Nothing is hid but it shallbe openly knowne be it neuer so craftelie deuised Nothing can be so priuilie deuised to hurt the man of God but the wisdome of our God doeth foresee it his mercifull goodnes doeth open it his mightie hand doeth so rule it that it ouerwhelmeth vs not God encrease our faith and help our vnbeliefe that in all daungers we may humblie submit our selues vnto him and without grudging or doubting boldlie looke for his help in due time and patiently tarie his leysure for no doubt he wil help them that faithfullie looke for and earnestlie beg his aide King Saul purposed diuers times sodenlie to haue slaine poore Dauid but God opened his mischieuous minde and malice by Ionathan his sonne and Michol his daughter and Dauid was deliuered The Kings chamberlaynes had priuilie conspired to haue murthered Assuerus their King and Master but Mardocheus openeth his treason and the King was saued Benadad the King of Syria made warre against Ioram King of Israell and by counscl of his seruants laid imbushments priuily to trap Ioram the King of Israell by the way but Elizeus the Prophet perceiuing that Ioram would goe the way where the imbush was laid in wait for him gaue the King warning bad him goe another waie when Benadad heard tel that his sccret purpose counsell was knowne to Iorā he came not that way he was angrie with his seruants and said they had betrayed and opened his counsell to Ioram Nay sayeth one of his seruants there is a Prophet in Israell Elizeus he openeth what-soeuer thou speakest in thy priuie Chamber King Herod minding subtillie to kill the young Babe Christ Iesus craftely bad the wise men goe and learne where the new king was borne and he would come and worship him as well as they did but the gratious god which neuer fayleth at neede bad them goe another waie and not tell Herod for he ment to kill the young babe Christ. The wicked Iewes made a vowe they would neyther eat nor drink vntill they had killed Paul but Pauls sisters sonne when he heard their conspiracie opened it and the Captains set Souldiers to defend him deliuer him out of their hands I cannot tell whether these Iewes which dwel abroad in diuers Countries and came and told them in Ierusalem of the
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