A GODLY EXPOSITION UPON CERTAIN CHAPters of Nehemiah, written by that worthy Bishop and faithful Pastor of the Church of Durham Master JAMES PILKINGTON. AND NOW NEWLY PUBLISHED. In the latter end, because the Author could not finish that treatise of Oppression which he had begun, there is added that for a supply, which of late was published by ROBERT SOME, D. in Divinity. Psal. 127. 1. Except the Lord build the house, they labour in vain that build it: except the Lord keep the city, the keeper watcheth in vain. Psal. 122. 6. Pray for the peace of jerusalem: let them prosper that love thee. Psal. 80. 14. 15. Return, we beseech thee, O God of hosts: look down from heaven, and behold and visit this vine, and the vineyard, that thy right hand hath planted, and the young vine, which thou madest strong for thyself. Imprinted by THOMAS THOMAS printer to the University of Cambridge. 1585. A PREFACE OF M. JOHN FOX, To the Christian Reader. AS it is greatly to be rejoiced, and the Lord highly to be praised for the happy enterprise of the Godly work of Nehemiah, begun by the reucrent and vigilant Pastor of Christ his Church of famous memory M. james Pilkinton, Bishop of Duresme: So again it were to be wished, that if the lord had thought it so good, his days might have continued to the full perfiting of the same, which now is left unperfect, only containing fine Chapters by him expounded '. For the setting out where of being requested hereunto, I thought to add these few lines in recommending the same to the godly reader, trusting no less, then that whosoever will take pains in reading thereof, the same shall find his labour therein not altogether lost. And that for divers causes. First for the better explaining of the Chapters whereof he entreateth. secondly for the opening of ancient histories intermixed withal, much needful to be known. thirdly for the opportunity of the time well serving for the purpose present. For as Nehemiah then by god's providence was set up for the re-edifying of the material Tomple of Jerusalem destroyed by the Babylontans, so in like sort the spiritual Church of Christ, in this spiritual babylonical captivity, being a long time in ruin and decay, standeth in great need of Godly helpers, and good workmen, as blessed be the Lord, some we have seen, and do see, right zealously occupied to the shedding of their blood in repairing Christ his temple. Yet notwithstanding the matter being of so great importance, and the time so dangerous, it shall not be amiss in these our days to be taught by the time before us. First, that the outward temple in Jerusalem destroyed by the Babylonians, did lie waist for many years, it cannot be denied. Which being granted, it must needs follow, that either the said material temple doth bear no representation of the spiritual Church of Christ (which cannot be denied) or else that the same Church of Christ must necessarily suffer some captivity, & Apostasy for a time by certain spiritual babylonians inlatter times: which being so, then must it likewise follow consequently, that as that former temple of God in Jerusalem after long captivity at length was restored again by the mighty hand of God, so the like is to be accomplished in Christ his Church, after long wrack and decay, to be repaired again, as we see now come to pass. For what oppression, what tyranny, what darkness hath overwhelmed the poor Church of Christ these many years by the Romish Assyrians, who is so blind that seethe not? wherefore much deceived be these our Pope holiepretensed Catholics, who dreaming in their fantasies no other true Church to be in earth but only their holy church of Rome, falsely so persuade themselves, because the outward state of their Romish church, so gloriously, and richly shineth in the world, and therefore the true Church of Christ is at no time to be blemished with ignorance and darkness, but continually florisb without spot or wrinkle in the eyes of men, never to suffer any wrack, or decay, but perpetually to be preserved from all ruin or distress. By which ruin if they mean the perpetual, or final desolation of the true Church of Christ, true it is that the same shall never sinallie be for saken nor overthrown, 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 have his own course, and reign here in the church for a time, in which time by the assured Testimony of S. Paul's Epistle there must come a defection and Apostasy, whereby is signified no doubt a spiritual & as it were a general departing from the right faith of the gospel, for a time and space, till it shall please the Lord again to give his book to the mouth of his Prophets, and to send down by his Angel his measuring reed to measure the wasted temple of the Lord ' for the re-edifying again. as we read, 〈◊〉: 10. 11. Howsoever Antichrist in the meant space doth flourish in this world, sitting in the Temple of God, boasting himself as God, and drawing the faith of the people from God to himselse; Certainly 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 again to repair it, as we by experience have good proof to declare. Wherefore let no man marvel at the decayed state of Christ his Church, which hath been solong time continued, nor thinks the worse of the Gospel 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 himself, by Paul, and other Apostles, let it 〈◊〉 for new. If the Pope's doctrine be not agreeing to the same, then let every man judge which is new, and which is old. Briefly, let us take example of the ancient tabernacle or house of God, first set up by Moses, afterward more magnifically 〈◊〉 to the like proportion in timber, & stone by Solomon: which house or tabernacle the Lord promised to stand for ever: yet notwithstanding the same temple of God (exemplifying no doubt the spiritual Church of Christ here in earth) was utterly overthrown by the babylonians for a certain space, and afterward repaired again by God's people with much difficulty, and hardness of times: and after that the same again miserably despoiled, and destroyed by wicked Antiochus. In like manner the spiritual Church of Christ, although it have the true promise of Christ to endure for ever, as it doth and ever shall do, yet lacketh not her babylonians, her Anticchus, her overthrowers, & temporal oppressors: yet not so oppressed, but at length, by labourers, and artificers of God, is to be repaired again, albeit sent in great sharpness of time, we see it now come to pass. Which being so, let us therefore, comparing time with time, look well to the matter every man what he hath to do. Such as be builders may take example of those good builders thereof, whom we read that with one hand they builded, and with the other they held their weapon, that is the spiritual sword of God's word to keep of the enemy. Such workmen the Lord send into his vineyard to be diligent labourers, not loiterers: nor brawlers, but builders, labouring, and working, not with one hand, but with both hands occupied. And likewise upon these labourers the Lord send good overseers, such as this good Nehemiah, who not regarding his own private charges, and expenses, bestowed all his care in tendering and setting forward the erection of the Lords house, to encourage the workmen, to provide for their necessities, to defena them from enemies, to keep them in good order from strife and variance. For as every good building there best goeth forward, when the workmen in one consent join themselves together: So contrariwise nothing more hindereth the setting up of any work, as when the workmen are divided among themselves. Albeit during the time of 〈◊〉 we find no great stirs among the people, or if there were any, it was seen composed by the wise handling of that good governor, as in the fift chapter may appear. wherefore for the better example to le taken of these distressed dales, I thought it not amiss in this so dangerous building up of Christ's Church in the perilous latter times, this treatise of Nehemiah, compiled by the right reverend and famous prelate M. james Pilkinton of blessed memory, to be published and commended to Christian readers, whereby all good labourers, and overseers of Christ his Church may receive some fruitful advertisement to consider in these so great affairs of the Lord his business what is to be done and looked unto. THE BOOK OF NEHEMIAH. Benignè fac DOMINE in bonavoluntate tua Zion, ut aedificentur muri jerusalem. Non nobis, DOMINE, non nobis, sed nomini tuo da gloriam. Non moriar, sed vivam, & narrabo opera DOMINI. THE ARGUMENT Unperfect, and so much thereof as was found, is here put down. ANd because both the books of EZRA and NEHEMIAH entreat only of such things, as were done under the Kings of Persia, which few other parts of the Scripture do, it is not amiss something to touch the manner of living, & behaviour, both of the Kings, people, & nature of the country, that thereby things may better be understood, as STRABO in his book, LEOVICIUS in his Varia Historia, & others have left them in writing. SUSIA was that part of the country, which lay towards BABYLON, wherein was also the chief city SUSA. which was like in building unto BABYLON. These were a quiet people, never rebellious, & therefore Kings loved it the better, and CYRUS was the first that made his chiefest abode there. Other houses the King had, which were strong, and costly, & where there treasure was kept. At SUSIS they lay in winter, at ECBATAVA in summer, at PERSEPOLIS in harvest, in the spring at BABYLON: PAGASABIA, GABIS, & other houses were not neglected, although destroyed with the kingdom shortly after by Alexander Magnus. The riches of the kings were great: For when all was brought to ECBATAVA, men report, that there were 180. Talents. This country of SUSIA was so fruitful, that their barley & wheat would bring forth an hundredth fold or. 200. as much as was sown. Their kings be of one kindred: and whosoever obeyeth not, he hath his head & arm cut of, and cast away. They marry many wives, & keep many harlots. The kings yearly give rewards to them that have gotten most sons. The children come not in their father's sight, before they be. 4. years old. Their marriages are made in March. From. 5. years old unto. 14. they learn to shoot, pick darts, ride, & chief to speak truth. Their Schoolmasters be men most sober, applying all things to the profit of their scholars. They call their schullers together afore day, by ringing of a bell, as though they should go to war or to hunt. They make one of the king's sons their ruler, or some great men over 50 in a band: and command them to follow their Captain 30. or 40. furlongs when he runneth afore them. They ask account of those things that they have learned, exercising their voice, breath, and sides, to hear, cold, rain, and passing of rivers. They teach them to keep their Armour & clothes dry, and to feed & live hardly like husbandmen, eating wild fruits as acorns and crabs. Their daily meat after their exercise is very hard bread, Cardanum, salt, and flesh roasted Their drink is water. They hunt on horsebake with picking their darts, shooting their shafts, or casting with their sling. In the forenoon they are exercised with planting of trees, or digging up the roots, or make harness, or apply themselves to working ofline, or making of nets. The kings give rewards to those that get the best game at running and other games, which they use every 5. year. They bear office & play the soldiers on foot and horse, from 20. years old unto 50. They be armed with a shield made like a diamond. Besides their quiver, they have their crooked falchion and daggers: upon their head a steeple-cappe, upon their breast a coat of plate. Their Princes have their breeches triple fold, and a coat with wide sleeves lined with white, and side to the knee, and the outside coloured. Their apparel in some is purple, or else of divers colours: in winter of divers colours. Their caps like unto the Mitres of their soothsayers, their shoes high & double. The common sort wear a lined coat to the leg, & about their head a role of sindal. Every man useth his bow & sling. The Persians far daintily, having many and divers kinds of meat, and their tables shine with their plate of gold & silver. They debate their weighty matters at the wine: if they meet their fellows or acquaintance by the way, they kiss them: if they be poorer, they make courtesy. Their soothsayers they leave unburied to the birds. The greatest riches that the kings had, were in buildings, and they coined no more money, than served the present need. The people were temperate in their living, but their kings passed in excess. The king's attire of his head was of myrrh and other sweet gums. They kept commonly 300. women which slept in the day, & sang & danced all the night. If the king would go to any of them, the floor was covered with fine arris: He road seldom, but in his chariot. If he suffered any man to come to his speech he sat in a throne of gold, standing on four pillars, with precious stones. At the head of his bed were 5000. Talents of gold, which where called the king's pillow: at his feet were 3000. Talents of silver, which was called his footstool: over his bed was a golden vine, withgolden branches and grapes, drawn with precious stones. Thus far the Argument was finished, and no more thereof found. AN EXPOSITION UPON PART OF THE BOOK OF NEHEMIAH, BY MASTER james Pilkinton, late bishop of Durrham. CHAP. 1. The word of Nehemiah the son of Hachalia. ALthough there be divers opinions, whether Ezra or Nehemiah wrote this book, yet for my part I rather believe, all reasons considered, that Nehemiah wrote it, as Wolphius well proveth it. But whether soever the one or the other wrote it, if the authority of the writer may give any strength to the writing, or man's worthiness add anything to the credit of God's holy Scripture, it skilleth not much: for they were both the true, learned, and faithful servants of God. Yet surely this worthy man Nehemiah, which in English is to say, a comfort sent from God, to comfort his people in those troublesome times, should not be rob of his well deserved thanks, but first God should be chief praised, that raised up so worthy a man, whose pedigree is unknown, & his fathers to, in so ill a time to do not only so great things both in the commonwealth & Religion, in peace and war: and then should Nehemiah also be worthily next commended, that so faithfully obeyed the Lord his God, so painfully travailed for the wealth of his country, also attained such learning, that he could, and was so diligent in study among all his great affairs, that he would, to the great glory of God & comfort of all his Church unto the world's end, put these his own doings in writing. A worthy example for all that love religion, be servitors in the court, attend on the Prince, bear office in the commonwealth, or captains in the wars, to follow. For in all these things was Nehemiah famous: in religion earnest, in great favour with his Prince, with all uprightness of life towards all, in war skilful, courageous, & painful, and with his pen so learned, that he could so clerkelie put it in writing. Gentlemen therefore and men of the world are not borne to live in pastime and pleasure, as they list, and many doc, no more then poor men: but first to serve the Lord, promote his word and religion earnestly, minister justice severely, maintain peace quietly, defend the commonwealth stoutly, relieve the oppressed mightily, follow learning and study diligently, that so they maieincrease in virtue and honesty, as Nehemiah did, and after all these great travails refresh themselves with honest pastimes measurably. Among the heathen Princes such a one was julius Cesar, in the wars cunning and happy: in government of the commonwealth commendable, and in learning so excellent, that no man hath written more eloquently. Such like were Alexander Severus, and Marcus Aurelius, Emperors. But I will not persuade much in God's cause with profane examples. And to return to our purpose, I would not have men think that the scripture taketh his authority & credit of the man that writeth it, but the writer is to be credited for the holy Ghosts sake, who inspired him with such heavenly knowledge, and whose instrument he is for God to speak by. Scripture cometh not first from man, but from God, and therefore God is to be taken for the author of it, & not man. The Gospel saith: It is not you that speak, but the Spirit of your father, that speaketh in you. And. S. Petersaith, prophesy Mat. 10. 20. 2. Pet. 1. 21. came not in old time by the will of man, but holy men of God spoke as they were moved by the holy Ghost. Augustine, saith well. The Scripture is a letter sent from God the creator unto man his creature. Therefore when thou readest this book or other parts of the Scripture, do it as gladly and reverently, yea and much more to, than thou wouldst use and read the Princes, or thy friends letters, seeing it is a letter sent to the from thy God for thy salvation. God then is the chiefest author of this book, as he is of the rest of the Scripture, & Nehemiah the pen or writer of all these mysteries. David said of himself, my tongue is the pen of a writer that writeth swiftly: meaning Psal. 45. 2. the holy Ghost to be the writer, & his tongue the pen. So Nehemiah was the author of this book, as David of the Psalms. And because they should know which Nehemiah he was, he saith he was the son of Hachalia. For there were divers others of that name, but not his sons. V 1. It came to pass in the month of November, and in the 20. year, that I was in the castle of Susan. 2. And there came Chanani, one of my brethren, he & men of juda: and I asked them for the jews which scaped, and remained of the captivity, and for jerusalem. 3. And they said to me, the remnant which remained of the captivity there in the country, be in great misery and reproach: and the wall of jerusalem is broken down, and the gates of it are burned with fire. 4. And it came to pass when I heard these words, I sat down and wept, and being sad certain days, I fasted, and prayed before the Lord of heaven. THe Scriptures use not to reckon their months after the order of our calendars, but by the exchange of the moon: for our calendars are not of that ancienty, that the Scriptures be by many years. The first month in the year with them began at the next change of the moon whensoever it fell after the 22. day of March: when the days and nights be both of one length. And then was March called the first moon of the year, whereas we make januarie our first moon. So this moon here which is called Casleu, was the 9 month from it, and fell in the latter end of November, what day soever the moon then changed. The 20. year, that he speaketh of here, was of the reign of King Artaxerxes, as appeareth in the beginning of the 2. Chapter, of whom ye shall hear more there. Susan was the chief City of all the kingdom of Persia, where the king had both his palace, and a strong castle also of the same name, where his treasure was kept. this City (as Strabo writeth) was long, and in compass 15. miles about. Who this Chanani was, it appeareth not, but belike some honest man of good credit, and more earnest in religion and love to his country than others, because his name is put down in writing, & the others are not. And where Nehemiah calleth him brother, it is not necessary to think, that he was of the same father and mother that Nehemiah was, but either further of in kindred, or else of the same country and religion. For this word brother, in the Scripture signifieth all those sorts of brotherhod, that be any ways kinsmen, or else of any country and religion. S. Paul saith, I wish to be Rom. 9 accursed from Christ for my brethren & kinsmen after the flesh, which be the Israelites. Where he calleth all the children of Israel his brethren, because they came all of one father jacob long ago, and now were of one country, and professed one God. What occasion these men had to come to the court, it appeareth not: & therefore not necessary to be searched: but belike some great suit for their country, because they took so long a journey in the winter, and so unseasonable a time of the year; which men commonly use not to do for small causes. And by this we may learn a good lesson, that no time is so troublesome, no journey so long, but good men will not refuse it, to serve God & their country. And where Nehemiah, walking abroad about the 〈◊〉, beginneth to examine them of the estate of the jews, how they did, and of the City of jerusalem, in what case it was, it declareth the great love that he had to his people, country, and religion. O worthy example for all courtiers to follow, sometimes to walk abroad, to see what suitors there be, & learn the state of the country from whence they came, & help to further their good causes. The contrary is to commonly used: they lock themselves up, & will not be spoken with, their doors must be opened with silver keys, many means and friends must be made, and a long time of attendance, afore ye be heard, except some servant about them have some gentle remembrance to help you to their speech. And this is more common in the meaner sort, than the higher. yet I say not that all walkers abroad and talking with suitors be ever good men. For Absalon walked afore the court gate, took them by the hand, and embraced them, asked what suits they had, pitied their causes, but for an ill purpose, to bring the King his 2. 〈◊〉. 15. father in hatred with the people, saying, there was none about him that would hear and help them, and to bring himself in favour with the people, saying, if he were King, he would do them justice, hear their causes, and they should not wait so long, but be quickly dispatched. God diliuer us from such courtiers, for by this means he rob the hearts of the people from their natural & liege Prince, and by flattery wan the people so to himself, that they rebelled against their King, and set up Absalon. We need not at these days to complain of all courtiers, that they be so hard to speak to, and thatmanie times the master is not at leisure, until the servant be pleased with something, though the master bid the contrary. For there be too many, that when suitors do come, they will learn too diligently, what suit they have, out of what country they come: & then if they will faithfully declare unto them, what office is there void in the country, or what good farmeholde is to be had there at the Prince's hand, or rather at any Church, they promise they will help to further his suit diligently: but when they have learned all that they can, than they know him not, when they meet him again the next day, or else give him fair words with strange looks and many delays. By these means and such like they are so cunning in all corners of the realm, that they can perfectly tell what the Prince or any man in the country hath: and if it be not presently void, they are content with a reversion, though it be many years to come: yea and often sue for the same thing, that the poor man came for, saying, another would have had it, if he had not stayed it: and so under a cloak of friendship make him paic more than he needed. We seek what should be the cause of such needless dearthes' as the realm is full of, & surely though many be given, yet I think none greater than this. For when these leases be granted, the landlord hath but his old rent, and the tennante no more but his old fermeholde: but the leasemonger, that is crept in betwixt the landlord and the tenant, goeth away with the sweet from them both. For first he racks the rent, and sacks the tennante so, that he is not so able to sell his things so reasonably, as else he might, nor serve the Prince nor his landlord, as he should: nor the landlord paying so dear for all things, is able to live as his Elders did before. This undermining micher liveth better than they both, & taketh no pains at all for it, that they both should live on, and the one relieve the other. Haman walked afore the court gates to see who would reverence him, as he passed by, and who would not: poor Mardocheus, because Ester. 3. he would not, was brought in great danger of his life, and all the jews with him: but God that overthroweth such courtiers diliuer us from the like, and raise us up some godlic Nehemiah to favour the commonwealth & religion, as he did. The miserable end of Absalon, Haman, and such as we have seen in our days, maketh wise men to take heed how they live and behave themselves in the court: for none is so high, but by like offending of God, they may have as great a fall. As this toucheth not the honest sort of courtiers, so the good ones will not be offended, and those that be guilty, God grant them to amend it. 3. And they said. After that Nehemiah had of good will towards his people & country, so diligenlie inquired how they did, and in what case they were: Chanani and the other jews that came with him, declared in what miserable case the people were, in hatred & despised of all people about them, & that jerusalem their city, where God was chiefly worshipped, lay waste, & burned, & unbuilt. Thus God bringeth goodmen together one to comfort another, & things are not ruled by chance: for both Nehemiah & these jews lamented the miserable state of their people and country, and by their talk God provided a remedy. Nehemiah was in good state to live, & in great favour which the King, and needed not to trouble himself with the cares of his country, if God had not otherwise moved his mind to pity, with talking with his country men. This good than courtiers, lawyers, and great men may have by talking with poor suitors, that if there be any spark of grace in them they willbe moved with the lamentable complaint of poor suitors. Surely thou that art in authority, or hast learning, oughtest to think, that the poor suitor cometh not to the by chance: but the same God, that gave thee thy authority and learning, hath sent this poor man to thee to be relieved by thee. Look therefore upon him, hear him, as Solomon teacheth, saying: the good man heaereth the cause of the poor. Hid not thyself from him, consider his prover. 29. complaint, pity and help him, and not so much for money, as for charity's sake, for so did good Nehemiah. What can be a greater grief to an honest heart, then to have all things that he doth or saith, be they never so good, to be taken in ill part, to be hated & ill spoken ofby all his neighbours, to be slandered and beelied, & to have displeasure where none is deserved. In this case were the miserable jews, than the beloved people of God, though now justly cast of, for their wicked hate to our Christ, the Son of the living God. Beside that, their City was burned, the gates stood open, that enemies might rush in, murder, and spoil them when they list, except they should keep a continual great watch, which was to trouble some and costly for them. 4. And it came to pass. What good cometh by hearing poor men speak, appeareth here plainly in them that fear God. For that pitiful state, which he understood his brethren the jews, and that famous City jerusalem to be in, by their report, did so move his heart and grieve him, that he sat down, and wept certain days, was sad for them, fasted, and prayed unto the Lord of heaven for them. Hearing and seeing be tow senses, which bring into the mind of man, to consider all things that be painful or pleasant to others: for except we see them, or hear them, we cannot learn or understand them, much less pity them, or be glad of them. S. Paul saith likewise in God's cause. Faith cometh by hearing: For when thou hearest the preacher declare the glorious majesty Rom. 10. of God, his sharp punishing of sin, the wretched estate of man, that of himself can do nothing but sin, and the everlasting pains appointed for all hard-hearted sinners, it maketh him to quake, to enter into himself, condemn himself, ask for mercy, & from thenceforth to become a new man: so when he heareth God's great mercy declared to man in Christ, it maketh him to believe, love, obey, and follow so loving a father. This profit than cometh by hearing the poor man's complaint, that it moveth them to pity, to tears, to fasting, and praying the Lord to relieve the misery of thy oppressed brother. Turn not therefore thy face from the poor, but hear them, and pity them, as thou wouldst be heard and pitied thyself. So in religion, if thou wilt learn to fear God aright, to know thyself, amend thy life, and what blessing God hath prepared for thee, run not from the Church, as many do, some for one cause, some sore another, but none for good: but humble thyself in the sight of thy God and his people, hear his word reverently, believe it steadfastly, obey it diligently, pray earnestly, and God shall heap his blessings on the plentifully. And that we may the better understand how this miserable case of his brethren & country did touch his heart inwardly, he showeth it by his behaviour outwardly: for the affections of the mind declare themselves openly in the face and behaviour of man, when they grow great in the heart. As if we be sorry, our countenance is heavy, sad, and cloudy: if we be merry, our face hath a good colour, & showeth itself pleasantly: when we be ashamed of ill doing, we blush: in fear we be pale, in anger high culloured and swollen in the face, etc. So this sorrow for his brethren did so pinch him at the heart, that he could not stand, but sat down, as a man's legs in heaviness are so weak, that they cannot bear him: his heart was so burdened, that he could not forbear, but braced out into tears: for certain days he could not be merry, eat nor drink, but fasted, and in the end found no other remedy, but turned himself unto the Lord, fell unto prayer, assuring himself that God would hear him, and relieve them in his due time, when he thought good. By this we may learn how coldelie they pray, that cannot bend nor kneel, when they speak to the Lord or if they kneel, it is but on the one knee, & that must have a soft quishion under it, and a softer under his elbow. Weep he may not, for disfiguring his face: fasting is thought hypocrisy and a shame: and when his paunch is full, then as priests with their drunken nolls said matins and belked out, Eructavit cor meum verbum bonum, with good devotion, as they thought, so he blusters out a few blustering words, without due consideration of them, & then he thinketh he hath prayed well. O wretched man, that forgettest thy God and thyself. Remember what thou art, alumpe of earth, a sink of sin, worms meat: and that belly which thou carest so much for, is but a stinking dunghill. Down proud peacock, consider when thou praicst, that thou speakest to the Lord of heaven & earth, at whose beck the devils do tremble his thunderbolts fly abroad to punish thy sin: who in his anger drowned the whole world, except eight persons, burned Sodom and Gomorah with fire & brimstone from heaven, to pull down thy Gen. 7. & 19 proud heart, and teach thee to fear his majesty. Learn of the poor Publican, which was so ashamed of his wicked life, that he durst not look up unto heaven, but condemning himself, cried O God be merciful unto me a sinner: whereas the proud Pharisie stood stoutly, craking of his holiness, as thou dost. Learn of the Luc. 18. woman of Chanaan to be earnest in prayer, go not away from Mat. 15. the Lord, until thou feel thy conscience comforted, and mercy promised: for no doubt the Lord will hear such a prayer. These out ward things, as kneeling, weeping, & fasting, are good helps & preparations unto prayer: as Sara continued three days in fasting and prayer, that the Lord would deliver her from that shame: and so Tob. 3. Toby marketh a general rule ofit, saying, prayer is good, joinedwith fasting. Ecclesiasticus saith. The prayer of him that humbleth himself, pierceth the clouds, & she will not be comforted, until she come nigh, nor Eccles. 35. go her way, till the highest God have respect untoher. God grant us here to learn to pity our poor brethren, & thus to prepare ourselves to pray for them, that our prayer may be heard in their need. & although I noted afore the disordered life of some lewd courtiers, which make so much of their painted sheath, esteem themselves more than all the world doth beside, and when they think they deal so cunningly, that they be not seen, many one espieth them, & laughs full drilie in their sleeves at them: yet now in this godly gentleman appeareth a contrary dealing, & he may be a worthy pattern for all courtiers to follow. The court is not ill of itself, but a man, if he will, may setue the Lord uprightly, and also defend his Church, and profit the commonwealth mightily, and good men may live in it honestly. It is a dangerous place, I grant, to live in, and many occasions of ill are offered daily in it: yet not so wicked, but good men living in it may take great occasions to do much good in it. joseph, in Pharaos' court a godless king, provided for all the country in the time of their great Gen. 41. dearth & scarcity, relieved his father & brethren, than the only known Church of God, in their necessity. Moses in the same court, though not under the same king, learned all the wisdom of Exo. 14. the Egyptians, and delivered all the people from the slavery that they livedin. Abdias hid and fed a hundredth Prophets in caves, by 1. King. 18: fifty in a company, whose lives jesabel sought for, himself being in the wicked court of Achab and jesabel. Dassid feared the Lord in the court of Saul, though he escaped oft not without many great dangers. Daniel an ancient courtier, in three kings days kept the law of God his Lord diligently, and being in great authority with the king, had the charge of divers countries committed unto him: which he ruled faithfully, and relieved gods people mightelic. So did his three companions, Sidrach, Misach, and Abednago. Mardocheus in the court of Assuerus saved the Ester. 6. king's life, whom his Chamberlains would have murdered, and delivered all the jews, which were appointed all by Haman on one day to be slain. Jerome in his epistle commendeth one Nebridius, who living in the court, and being Nephew to the Empress, behaved himself so virtuously, that all his suits were for the Relief of the poor. Tom. 1. Ep. 6. The place therefore maketh no man ill, but his illness cometh of his own wicked and crooked mind. The dangerous life of courtiers, if they will rebuke sin, and not sing Placebo, the example of john Baptist, who lost his head for telling the truth, may suffice to teach. But let not good men be afraid: for God hath the heart of Mat. 14. Princes in his hand, to turn as pleaseth him. Do thou thy duty in the fear of God, and he will defend the, as he thinketh best. 5. And I said, I beseech thee, O Lord God of heaven, thou great and fearful God, which keepest covenant and mercy for them that love thee, and keep thy commandments, 6. Let thy ears hearken, I beseech thee, & thy eyes be open, to hear the prayer of thy servant, which I pray before thee this day, night & day for the children of Israel thy servants, and knowledge for the sins of the children of Israel, which they have sinned against the: yea, I and my father's house have sinned. 7. We have outrageously sinned against thee, and have not kept thy commandments, and thy ceremonies, and judgements, which thou commandest Moses thy servant. AS a man that is earnestly bend to prayer, hath commonly these outward things joined with all, that were spoken of afore, as sitting, or kneeling, weeping, a grieved mind, sad countenance, fasting and abstinence: so necessarily he must have a charitable mind and pitiful towards his brethren, and an earnest and lively faith towards God: which both appear in Nehemiah: for without these tow his prayer cannot be heard. His loving mind towards his brethren appeareth, in that he leaving all other pastimes, so diligently inquireth of their estate, and their country, and disdaineth not to hear them: but it is seen more evidently, when he weary and mourneth, fasteth and forbeareth dainties, as though he were in misery with them: but specially, when he taketh so great pains and travail to do them good, as appeareth hereafter throughout this book. His earnest faith appeareth, in that he prayeth, and that only to the GOD of heaven, and with such vehement and meet words, as do declare his full mind, that he doubted not, but God both could, and would help them. In trouble no man asketh help but ofhim, whom he thinketh will do him good: And because there is none so merciful to hear, and so willing to help, as god himself is, in all our griefs we must turn unto the Lord of heaven alone: for other saint there is none that Heb. 11. will help, or can help. The Apostle saith, that he which will come to the Lord, must not only believe that there is a God, but also, that he is a rewarder of them that seek him. This faith therefore let us bring with us when we pray. This faith did continue in Nehemiah, though he had lived so many years amongst the unbelieving Persians: which was a special gift of God to him in such troublesome times. In prayer let us ask only such things, as may stand with God's good pleasure. For where many times foolishly we ask things to our own hurt, God of his wisdom and fatherly goodness doth not grant them, as S. james teacheth us, saying: Ye ask, and receive not, because ye ask evilly, to spend it upon your lusts. I am afraid to enter into the opening of this prayer, because it is so perfect of itself, that it cannot be amended: yet for the help of the unlearned, for whose cause only I take these pains, I shall in few words open it more plainly. O thou Lord God of heaven & earth which of thy mere love towards man madestheaven & earth, the sea, with all the furniture in them, as the Son, Moon, and Stars, fish, fowl, herbs, trees, corn, fruit, and cattle, and appointed them to serve him, that he might serve, honour, and obey thee: which not only rulest, feedest, governest & guidest them all according to thy good pleasure, but hast made heaven thy seat, and the earth thy footstool, that from hence out of this vale of misery, we should look up unto thee our only God: where thou reignest in thy Majesty above all the heavens, & from whence we should look for our deliverance out of all troubles. O thou great & fearful God, whose creatures pass all powers of Princes, against whom to strive is mere folly, and with whom to wrestle is extreme madness: whose might, wisdom, & justice is infinite, whose mercy, goodness and pity hath no end: which art so great, that thou fillest all places, & not concluded in any, but art present every where, & seest all things: whose majesty surmounteth all creatures so far, that it cannot be contained or ruled of any: Thou great & fearful God, which in thy anger threwest thy angelsthat offended the out of thy glorious presence in heaven, into everlasting darkness ofhell: who in thy rage drownedst all the world except eight persons, which burnedst up Sodom and Gomorah Gen. 19 24. with fire & brimstone from heaven: which didst cast Adam and us all out of Paradise for eating the forbidden Apple: who causedst the man to be stoned to death for gathering a few sticks on the Sabbath day: which man would judge to be but small faults, Num. 15. 36. yet were great, because they were contrary to thy commandments: who killed Vzzah for upholding the Ark being ready to fall, which plagued Pharaoh with froges, flies & hailstones, which made Nabuchadnezer of a mighty king a vile beast to eat grass, & made Herod to be wiried with louse: O thou great and fearful God, at whose beck the devils do tremble, the earth doth quake, & the heavens shoot out hot fiery thunderbolts, the clouds power out great storms and tempests, to destroy thine enemies: O thou God of heaven, thou great and fearful God, I thy poor wretch, vile worm and miserable creature, void of all goodness, and full of all wretchedness, I forsaking myself, and trusting on thy goodness, am bold to creep in at a corner, and present my self before thy throne of mercy, quaking & trembling at thy fearful judgements, & sharp justice against sin, I offer unto thee this poor soul & carcase, the work of thy own hands, made glorious by thee, but foully defaced by me. I Lord, I God do most humbly with a heavy heart and troubled mind beseech thee, I most earnestly with bitter tears beg & crave of thee, to cast me not away out of thy sight, but graciously to hear my prayer. For although thou dwellest in thy high and holy place in heaven, yet thou lookest down into the earth, to hear the sighing of the poor, and deliver the oppressed: and though thou be great and fearful in all thy works, yet I know thou art great in mercy and rich in goodness. For although thou hast punished sharply, yet thou savest more mercifully. Adam was cast out of Paradise in justice, & yet had mercy offered unto him in great plenty. The enticing of a woman made him to offend thee, & the blessed seed of the same woman hath bruised the serpent's poisonful head, & delivered us. Thou therefore that art a God oftrueth, & keepest promise and showest mercy to them that love thee & keep thy commandments, look pitifully on us, which forsaking ourselves, hang upon thee: and though we see thy deserved rod, yet we fly to thy promised mercy: though we have not kept our promise made unto thee in our Baptism, that we should forsake the Devil, world, and flesh, serve, honour, and faithfully obey thee, our only Lord & God, with all our heart, strength, power & soul, yet art thou a true God in keeping thy promise, and not casting us of. When we run from thee, thou callest us again, and not destroying us suddenly, tariest for our amendment. When we hate thee, and become thy open enemies, thou remembering thy promise made to Abraham, David, and our fathers, seekest by all means to bring us home again to thee: though we be unfaithful, thou art true: though we forget thee, thou remember'st us. Though we deserve to be cast away from thee without all hope of redemption, yet when thou fatherly correctest us, in the midst of thine anger thou rememberest thy mercy, and receivest us again to thee. We grant, O Lord, that we do not love thee, nor keep thy commandments as we ought, yet Lord thou that art love and charity itself, and lovest all things that thou hast made, and in thy dear son Christ jesus dost embrace us, not looking at our deserts, but at his worthiness, who hath fulfilled the law for us, and made us partakers of thy righteousness: Lord God hear us, and have pity on us. O thou Lord God of all mercy, which never didst cast any away that fled unto thee, open they ears, & hear the prayers of me thy humble suitor: shall I be the first whom thou wilt not hear? Is thy mercy all spent, & none left in store for us? Open thy eyes O god of our salvation, & behold the miserable state of thy poor people. Our city lieth waste, the walls unbuilt, our enemies rush in on every side, and we are a laughing stock unto them: thou heardst the crying of Agar being cast out of her house, thou lookedst at the oppression of Egypt, thou pitiedst the woeful sighing of Anna: & when thy people were oppressed of any enemies round about them, thou raisedst up one judge or other to deliver them. Consider, O Lord, I beseech thee, our woeful state: we are spoiled on every side: mark and hearken to the prayer, which I thy poor servant make unto thee, which seest all secrets this day, continually crying night & day with a simple & unfeigned heart, not for mine own self, whom thou hast so well placed in the court, with plenty of all things, but for my brethren the children of Israel thy servants, the offspring of thy deerbeloved jacob, which be in great heaviness. While they be in misery, I cannot be merry. Their grief is my sorrow, and their welfare is my rejoicing. I grant O Lord we have gricuouslie offended thee: yet have we not cast thee of, nor forsaken thee to be our Lord: we be thy servants, though unthristy, unthankful, & miserable, & thou art a God rich in mercy, to all that turn unto thee. I confess, O gracious God, that the children of Israel have sinned against thee, yea not only they, O Lord, but I & my father's house have haynouslie broken thy commandments, and yet we despair not to obtain thy favour again, as children that have offended their loving father. There is none of us free, we plead mercy and not justice, we stand not in defence of our doings, but yield yourselves into thy merciful hands. While thou givest us a heart to pray, we continually believe thou wiit hear us in the end. O Lord correct thou us after thine own good will and pleasure, but give us not up 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 us, not so much for our own sins, as for that we be called thy servants. O Lord let not thy holy name be ill spoken of through our wickedness, rise and defend thine own cause, cast not away thy servants in thy heavy displeasure. What vantage canst thou have in giving us over to thy foes? they shall laugh when we shall weep, they will slander thy goodness for our forgetfulness of thee. Thou promisedst O Lord by Ezech. 18. the mouth of thy Prophet, that in what hour soever the sinner did repent, thou wodlst no more remember his wickedness, nor lay it to his charge. We weep, we confess and acknowledge our manisold wickedness wherewith we & our fathers have offended thee, we call for mercy, we pray night and day, not doubting but thou wilt keep thy promise in delivering & hearing us in thy duetime. Though we have broken our promise in disobeying thee, yet if it please thee thus to try our faith & exercise our patience, by laying on us thy heavy hand and sharp correction, thy good will be done: give us strength to bear that thy wisdom will lay upon us, & lay on us what thou wilt. Thou gavest us thy law to be a bridle to rule our wicked desires, & keep us within the compass of them: but we like mad men, or rather wild and untamed beasts, that cannot be tied in chains, nor holden in any bands, have outrageously broken all thy commandments. No laws could rule us, no saying compel, nor correction could stay us, but wilfully we followed our own fantasies. There is nothing, o Lord, that thou canst lay to our charge, but we willingly and frankly confess ourselves guilty thereof: for we have neither kept thy commandments, which thou gavest us by Moses thy servant, wherein privately we might learn how to direct our lives, both towards the our God, and also toward all men: Nor the ceremonies, Sacraments & sacrifices, which thou appointedst us to keep in thy Religion, and in them to worship the, we have not duly regarded and kept, but cast them away, and followed the fashions of the heathen people about us, and such as we devised ourselves: Our Priests and Prophets have taught us lies and devices of their own heads, yet have we been more ready to hear, believe, and follow them, than thy holy will and word, declared unto us in thy Book oflife. The Civil laws by which thou appointedst thy common wealth to be ruled, we have broken & disobeyed, living at our own lust & pleasure. Our judges, Rulers and lawyers have sought their own gain more than justice to their people, oppressing them wrongfully: There is no goodness in no sort of us: Prince, Priest, People, judge, Ruler, and all sorts from the highest to the lowest, we have all run astray, we deny it not, but with many tears& grievous heart we fall before thy throne of mercy, earnestly craving, & faithfully believing to find mercy grace and pardon at thy hands. With these and such like words he powered out his grief before the Lord. For no doubt he spoke much more than is here written, but these may suffice to teach us the like. 8. Remember, I besecch thee, the word that thou commandest Moses thy servant, saying: Ye will offend, & I will scatter you among the heathen. 9 And if ye turn unto me, & keep my commandments, & do them, if ye were cast to the uttermost parts of heaven, from thence I will gather you, and will bring you to the place, which I have chosen to set my name there. 10. They are thy servants, and thy people, whom thou hast redeemed in thy great power, and with thy mighty hand. 11. I beseech thee, my Lord, I pray thee let thy ear be bend to the prayer of thy servants, which desire to fear thy name: And give good success, I pray thee, to thy servant this day, and grant him mercy in the sight of this man. And I was the King's cupbearer. Give me leave, Lord, I beseech thee, to speak unto thee, and put thee in remembrance of those things, which thou seemest to us to have quite forgotten. Thou forewarnedst us by thy faithful servant Moses, that Ifwe offended thee, thou wouldst drive us out of that pleasant country, which thou gavest us, and scatter us among the heathen people in all countries: yet ifwe would turn unto thee again and keep Deu. 4. & 30 thy commandments, there was no part under heaven so far of, nor none so mighty or cruel against us, but thou wouldst bring us again, and settle us in that place which thou hadst chosen, and appointed us to call on thy name there. The first part, O God, we find too true: we have sinned, and thou hast punished us: we have broken thy laws, and thou hast scattered us into all countries: And if we lived among a people that knew thee, or loved thee, our banishment and loss of our country would be less grievous unto us. But alas, good God, we live amongst them that hate thee, and laugh at us: they worship Gods of their own making, and think them to be of greatermight, than thou the almighty and everliving God art: This grief we cannot digest: this is so tedious unto us, that we cannot be merry, until thou restore us. After our long captivity by Nebuchad-nezzar in Babylon thou seemedst to remember us some thing, & moovedst the good king Cirus to give licence to as many as would, to go home and build thy temple again: and this was some good token of thy love and favour toward us: but yet alas, O Lord, there be as many years, or more past, since Cirus began this our deliverance, and y et we live among the unbelieving Persians, a people as cruel and wicked as the babylonians, and the Chaldeans were, thou changest our captivity from one Kingdom to another, and from country to country, yet we never a whit the better. We are not brought to thy promised place and holy land, our City is burned up and lieth unhabited: the walls are pulled down and the gates lie open, that our enemies may rush in on every side, spoil and murder us at their pleasure. By thy good servant King Darius thou didst build us a Temple to call upon thy name in it, & that was some good hope, that thou wouldst fully deliver us from our enemies, and mercifully restore us to our undeserved country. Thou seemest, O Lord, to have kept part of thy promise, but yet the greatest part is behind. Remember, O God, I beseech thee, thy promise, and bring us home again: finish the thing that thou hast so prosperously begun. Thy enemies will think that either thou canst not, or wilt not perform thy promise: Arise, O Lord, & deliver us fully, that the world may know, that thou art a true god in keeping thy promise: Let thy enemies see, that there is no people so strong to hold us, nor country so far of, but thou both canst & wilt destroy them that rebel against thee, & fully deliver us and bring us home again. Pardon my rude boldness, gracious God, which so saucily speak unto thee: the grief of my heart is so great it bursteth out, I cannot hold in, but talk unto thee, as one doth to another. The faithful hope that I have in thee, that thou wilt perform thy promise fully, maketh me thus boldly to speak: yet the greatness of our misery, and the weakness of our faith maketh many to think that thou hast forgotten us. Bear with our weakness and pardon our impatience. The sick man that lieth in great pains, & looketh for the physicians coming, thinketh he cometh but slow wlie, when he maketh all the haste he can: and when he is come, except he give him some ease quickly, he thinketh that either he cannot, or will not help him. But the wisdom of the physician is such, that if he should purge or let him blood presently, it were great danger: or if he should satisfy his fantasy, letting him eat and drink what he list, it would increase his pains, and therefore he tarrieth, until he see better occasion given: so we, O Lord lie in great pains, and think thou tarriest long: we would gladly have our desires fulfilled, but thy wisdom seethe the time is not yet come. Give us patience, O God, to tarry thy leisure, or rather a speedifull deliverance. Our weakness is such, that we cannot but murmur and grudge at our delays, and think thou hast forgotten us. Bear with our foolishness, O Lord, which cannot understand the secret wisdom ofthy doings: we judge the according to our own wits, as we think good, and submit not ourselves to thy wisdom which knowest what time is best and meetest for us to taste of thy undeserved goodness. We think thou hast forgotten us, is thou speedily satisfy not our desires. Arise, gracious God, and deliver us, that the world may see that thou remember'st thy promise made so long a go to thy faithful servant Moses. This profit we have by reading thy scriptures left unto us by thy servants the Prophets, thatour faith is increased, our hope faileth not, but manfully tarrieth with patience for thy coming. Faith doubteth not, & hope is not weary, though our grudging nature cannot be contented. Increase our faith O gracious God, our hope & strength, that we fall not from the, pardon our murmuring & mistrusting of thee, though our state be despised when we look at ourselves: yet when we remember thy promise, we cannot disp air. We follow our father Abraham, who contrary to hope by reason, hoped in thee, that thouwouldest fulfil thy promise to him, though reason could not see it. And that thou mayst the more willingly do it, O Lord, consider who we be. We be thy servants, other Lords & masters we seek none: we are thy people, & thovour God & King: can any master forsake his servant, or any king his subject that humbly submitteth himself unto him? though we have sinned & deserved to be cast away from thee yet art thou, O Lord, rich in mercy, a king of great power, & thy glory shall shine in our deliverance. Is any fault so great, that thou canst not forgive it? Is any man so hard hearted, but at length he will be entreated? & shall any wickedness overflow thy goodness so far, that thou wilt not be entreated. So many years punishment would satisfy a stony heart, & forgive & forget all that is past: think on us O Lord what metal we be made of, & deal not with us in the balance of justice but in mercy. We are by nature earth, dust, and ashes, and therefore heavy, sluggish, and forgetful: we are borne of sinful parents even from the beginning, and therefore of ourselves must needs follow their trade in ill doing: we be no Angels, & therefore cannot serve thee as we should do. Take in good part, O Lord, our simple good will, that that wanteth in us, thy Messiah thy son our Lord & Christ hath fulsilled for us, & made us partakers of his righteousness. Look at him O Lord and not at us, who redeemed us with no gold nor silver, but by his own precious blood, & let that price satisfy thee, & deliver us. Igraunt, O Lord, thou deliverest our fathers from their bondage & slavery in Egypt, wherein we should have continued if thy mighty hand, great power, & strength had not made us free. And not only then, O Lord, we tasted of thy goodness, but ever since when the philistines, Ammonites, Moabites, or other enemies round about us, oppressed us, thou heardst us, thou deliveredst us, & shall we now be clean forgotton? Arise, O Lord, speedily, and let thy people know that thou remember'st them, and hast a care over them. How shall thy goodness be known, if thou have not a people to praise the? I beseech thee, Lord, pardon my importunity. I cannot depart until I obtain my suit at thy hands: though thou seem to deal hardly with us so many years, yet I will say with patiented job: although he kill me, yet I will trust in him stil. I know thou lovest us, what soever thou dost unto us: and therefore I will trust in thee stil. Though thou hast seemed hitherto, O Lord, to look strangely on us, yet now bow down thine ear, and hear the prayer of me thy poor servant, and the prayers of all the rest of my sorrowful brethren thy servants: which would gladly, so far as the weakness of man's nature will suffer us, fear thy name. Thy holy spirit giveth us a desire to serve thee, but the rebellious flesh, which we received of our first father Adam, withstandeth all such motion's, and draweth us from thee. Deal not with us therefore, O God, in the rigour of thy justice, but in the unspeakable measure of thy mercies. Rule thy servant this day, and grant me to find grace & favour in the sight of this mighty king 〈◊〉, whose cupbearer I am. It lieth most in him to help and to hinder us, to set us at liberty, or keep us prisoners still, to build our City, or to let it lie waste. I see O Lord, the fierceness of his nature, and how little he understandeth thy goodness towards him: but yet I know, O God, that the hearts of Princes, even Infidels, are in thy hands, to dispose as thou thinkest good. Have pity therefore, O God, on thy people, & bend his mind to pity them. Other friends I do not seek, for without thee all suit and labour is in vain. A PRAYER. LOrd God, which of thine own mere good will inspiredst thy Prophets in old time with the knowledge of thy secret mysteries, and of thy great love towards us thy servants hast caused them to be put in writing, and hast preserved them from destruction by thy mortal enemies, that we might learn in them thy mercies, showed to our fathers, and promised to us,: give us, we beseech thee, a willing mind, with reucrence to hear & read thy holy word, declared in this book, and a diligent 〈◊〉 to follow the same. Raise up, we pray thee, in these our latter days such faithful servants about the Prince in the Court, as Nehemiah was, that would pity the miserable state of the poor people & afflicted Church, rather than seek their own ease, wealth, and profit. Grant us, we pray thee, to weep, fast, and pray, with such love to our brethren, and sure faith in thee, as Nehemiah had, and not to cease, until we have obtained some grace in thy sight, as he did. Our need, and misery in these latter days are as great as was in his time, and yet we see it not. Thou correctest us, and we feel it not: thou teachest, and we will not learn. Thou hast brought home part of the jews from their captivity, and yet many remained behind: so Lord thou hast in our days opened the eyes of some, and delivered us from that Romish slavery, wherein we were so long drowned: but alas, O Lord, many of our brethren lie blind, and will not see, have ears, and will not hear. Open their eyes, O God, and fully restore us, that we and they may jointly fear thee, as our Lord, and reverently love thee, as our dear Father, to the confusion of Satan and his partakers, and the everlasting glory of thy blessed name, and comfort of thy poor people, through Christ thy Son, our Lord and only Saviour. Amen. CHAP. 2. 1. It came to pass in the month of March, in the 20. year of king Artaxerxes, that wine was afore him, and I took up the wine and I gave it to the King, and was not sad afore in his sight. 2. And the king said to me, why is thy countenance so sad, and thou art not sick? It is nothing else then a heavy heart. I was very sore afraid. 3. And I said to the king, O king, God save thy life for ever. Why should not my countenance be sad, when the City and the place of my father's burials lieth waste, and the gates are consumed with fire. 4. And the King said to me, for what thing dost thou ask? And I prayed to the God of heaven. 5. And I said to the King, if it be thought good to the King, and if thy servant find favour in thy sight: send me into juda to the City of my father's burials, that I may build it. 6. And the king said to me, the Queen sitting by him, how long will thy journey be? and when wilt thou return? And it was thought good in the king's sight: and he sent me: and I appointed him a certain time. THe month Nisan as it is called in the Hebrew here, is the first month of the year as the scripture useth to reckon, and answereth unto our March: beginning at the first change of the Moon after the 12. day of March, when the days and nights are both of one length. And although many doubt who this Artaxerxes was, I take it certainly to be him that was called Longimanus, long hand, because the one hand was longer than the other: as Edward the first was called Longshanks because of his long legs. I love not to fill up books with moving doubt unto the unlearned, for whose cause specially I writ: & namely such doubts as be harder in searching, then profitable in understanding. The learneder sort, that list to try their wits, may search many men's writings and see divers opinions: but a most apparent truth simply told, is best for the unlearned. Yet in the 4. Cham of Ezra I have fully enough opened the matter, which I think after good consideration willbe best liked of most men. Among many things which prove the good disposition of Nehemiah, these certain times that he appointeth of his doing most clearly declare the same. In the 9 month November, in the latter end of the year, reckoning the year by the course of the Sun he received these heavy news of the misery of his people and country. And in the first month of the year following (yet both these months fell in the 20. year of the king Artaxerxes) God gave him this occasion to speak for the relief of them to the king. It oft falleth out that the latter end of the year by the course of the Sun, is the beginning of the year by the reign of the king. As our gracious Q. Elizabeth began her happy reign in November, yet March in the year following is part of the same year of her reign, that November was in the beginning. All this while (4. months at the least) from November to March was Nehemiah sad, weeping, fasting, praying, & seeking some good occasion, to seek to the king for the relief of his country. After this sort will good men commend their suits unto Princes, first by weeping, fasting & praying unto God, because they know the Prince's heart to be in god's hand to dispose and turn, as he thinketh good: but the wicked worldlings that have not God afore their eyes, nor think not God to rule the world and Princes to, seek clean contrary ways, and by rewards, by him and by her, by flattering and dissembling make their way and break their suits unto Princes. When Queen Ester should speak to the king for the deliverance of the jews her people, as Nehemiah should here, she bad Mardocheus go and will all 〈◊〉. 4. the jews to fast & pray for her, that she might find favour in the king's sight and obtain her suit for them: and by these Godly means both Ester and Nehemiah prospered in their requests. But because every one cannot have access to speak unto the king, & break his suit himself, nor it is not fit that it should so be, it is not amiss to use the means of some good man about the prince to open the suit unto him simply in the fear of God, committing the success thereof by earnest prayer, to God's goodwill and pleasure. And better it shallbe for them thus simply to walk in the fear of god, & to fail in the suit, then by lying, flattery, or bribery, to obtain it. A hard lesson for Courtiers to follow, but a most true and godly way. When Absalon was out offavour with his father David: by the, means of joab and the woman of Thecoa he was brought in againe-but by practice rather, then upright dealing, and therefore it prospe 2. 〈◊〉. 14. red not. Nehemiah had hitherto kept his inward sorrow so secret, that the king perceived it not: but it overcame him now, and he was not able to cover it any longer. What earnest love was this in him toward his country, that thus long fasted, and prayed? and we are so nice, that what danger soever hangeth over us, we cannot forbear a dinner, that by some abstinence from the belly, we may more earnestly give ourselves to prayer. They that with reverence will consider Gods secret providence, and care that he hath for his people, how he governeth all things yea even those that seem outwardly of no value, after such a sort, that his heavenly wisdom and fatherly love doth most manifestly appear in them, toward those that seek him, may here see a manifest example of it. Not by chance (for so nothing falleth out) but by gods great providence, the king had wine afore him, was dry, and called for drink. Nehemiah also, as God had appointed, stood by, and as his office required, being his cupbearer, took up the cup, tasted, and gave it to the king to drink, looking very sadly, whichhe was not wont, and Princes love not to have any to do so about them: Upon this sad look falleth out all the matter, which otherways he durst not open. The king demandeth what maketh him so sad: Nehemiah openeth his grief: the king asketh, what he would have. Nehemiah maketh his petition: the king granteth it, and sendeth him tobuilde jerusalem and giveth him liberally things necessary, to the doingof it. A weighty matter to rise by occasion of a sad countenance: but thus our God of small things can bring sotth great matters. David used to sit at king saul's table, until he fell in displeasure with him: when he saw his place empty, Saul would ask where he was, that he came not to dinner. And if he spoke angrily, jonathan saul's son, would let David know, that he might keep him out of saul's danger: thus by an empty place at the table David's life was divers times saved. Ester, when she would go to speak for her people, and oflong time afore had not seen the king, nor might not come in his presence, except she were sent for, putteth on her costly apparel, and standeth afore the king's window, where she might be seen. The king 〈◊〉. 〈◊〉. seeing her, sendeth for her, & she spying her time, maketh her suit to the king for her people, and delivereth them. Thus of small occasions God worketh great things, that we may know that he ruleth all things, be they never so small in man's sight. But among many great tokens of God's providence and good will toward Nehemiah, none is greater, then that he being a prisoner, a stranger borne, and one not of their religion, serving Idols, but worshipping the true living God, should be called to such a place of credit and worship, to be the king's cupbearer and taster. None useth to put any to such offices of trust, but such as be thought to be of great honesty, truth and fidelity. No doubt many of the Persians desired that office, and disdained that Nehemiah a stranger should enjoy an office of that credit, & authority, where he might have free access to the king, and take occasion to move his suit for himself or his friend. Yet this is God's accustomed goodness, that when his people be in trouble, he always provideth some to be about the prince, which both may and will help to defend them. In this long captivity, under king Darius was Daniel & his fellows in great authority with the king: under king Assuerus were Ester & Mardocheus, under king Cyrus were Ezra, Zorobabel, & others: under Artaxerxes was Nehemiah in great favour: which all being jews borne, did wonderfully relieve & comfort the oppressed people in this great extremity under heathen kings. A strange work of God, to cause heathen Princes to favour and defend the religion that they knew not, and to defend that people which their subjects hated. But such a loving lord is our God to us, that though he punish his own people sharply for a time, yet he casteth them not away for ever: and if he lay on heavy load, yet he giveth them strength to bear it. Here may be moved a hard question on these men's doings, whither it be lawful now for a Christian man to serve a heathen Prince or no, as they did then: let the case stand as it doth here, and it is easy to answer. These men all were prisoners, taken out of their own country by violence, lived under heathen kings & therefore ought faithfully to serve, and quietly to obey them. So lived joseph in Egypt under Pharaoh: so Daniel, Mardocheus, Ezra, Nehemiah, and others. So did jeremy and Baruch the Prophets teach them to live saying unto all the jews then being Captives under infidels, Pray jere. 29. for the life of Nebuchad-nezzar & balthasar his son, seek the peace of Baruc. 1. that country whitherye be carried away prisoners, and be not troublers of the commonwealth. So Saint Peter taught the christians in the beginning of their receiving of the gospel, that servants should not 1. Pet. 2. forsake their masters, though they did not yet believe, but serve them faithfully, & obey them reverently, yea though they were hard & froward to them. So Saint Paul and Peter both biddeth the faithful wife not to leave her unfaithful husband, but behave ' her self more honestly, that by her well doing the husband may be won to the lord, & Gods holy name not 1. Cor. 7. ill spoken of through them. What good could a rude unfaithful people 1. Pet. 3. think of that God or religion, that would teach the servant or wife to run away from their masters or husband? The scripture teacheth no such thing, but all faithfulness, duty, and obedience toward all men, so far as we offend not God. But in these days, if any should leave the company of Christian people willingly, and go serve an infidel king for vantage sake, that were il done, & differeth far from the case of these good people, and may not be done, except it were to go and preach. Good men afore rehearsed, dissembled not their God, nor their Religion, but among the infidels boldly confessed it, as all Christians ought to do in all places, and afore all men, though they be cruel against them. 2. And the king said. The good will of the king toward Nehemiah appeareth, in that he marketh the countenance of his servant so diligently (which Kings use not commonly to do, but to such, as they love dearly) and asketh the cause of his sadness. Some would rather have chidd him, and bid him go out of the King's presence: (For, Princes may not have any occasion of heaviness showed before them, but all devices that can be to make them merry) yet God would by this means move the King's heart to pity his man, and by granting his suit, comfort his heavy heart. The King belike was a wise man: for by a heavy countenance, he could perceive the heaviness of his heart. A good kind of reasoning, and seldom untrue. The heart is the beginning and wellspring of all affections and motions of the body, and by outward signs showeth what it thinketh inwardly. Momus (which is one that findeth fault with all things) when he was willed to tell, what fault he could find in the fashion and shape of man, sayeth, man was not rightly made, for that his heart was locked up secretly in his breast, that his thoughts could not be espied: he should have had some glasses set there, that his thoughts might be seen. But he that will diligently mark the countenance & behaviour of a man, shall easily perceive what the heart thinketh. Hypocrites may dissemble and cloak them for a time, but time will soon descry them to a wise man. Solomon sayeth, A merry heart Prou. 15. 13. maketh a cheerful count enance, & by the sorrow of the heart the mind is heavy. Ecclesiasticus saith, a wise man is known by his countenance: & the next verse is, A man's garment, laughter, & going, declare what a man is. Gregory Nazianzen, when he saw julianus apostata the Emperor first, by his countenance & foolish moving of his body, conjectured truly of his wickedness & falling from God, which followed afterward: & cried out, O Lord God, how great a mischief is nourished in the empire of Rome. Other affections likewise, when they grow much, as Inuectiva. 2. Niceph. 10. Chap. 37. this sorrow of Nehemtah did, work greatly. When Ophni & Phinees were slain, and the Ark of God taken, El: their father hearing the 1. King. 4. news, for sorrow fell of his chair & died: & Phinees wife, being near the time of her childbirth, hearing the death of her husband, fell on travel & & died for sorrow. When the blessedvirgin Marie came to salute Elizabeth, the child sprang in her womb for joy. So much a merry heart can do. I cannot tell whither the wisdom of Nehemiah in bridling his affection, that in so great a sorrow he cried not out like a woman, or the good disposition of the King, that so pitied the sorrowful heart of his man, is worthy more praise: but surely both are to be followed of all Christians. Affections must be held under, that they grow not to much: & heavy hearts would be comforted. for as the King seeing the sad countenance of his man, diligently searched out the cause of his sorrow, so Christians when one seethe an other in heaviness should brotherly comfort him, & weep with them that weep, as though we were partakers of the same sorrow, according to the rule of S. Paul: If one member of the body, be it never so small, be in pain, the rest of his body is grieved also, & every member seeketh to ease it, as they may, so they be naturally Rom. 12. 1. Cor. 12. linked together. So should all Christians, being members of Christ's mystical body, one bear the grief of another, & help to relieve him. when Nehemiah had been thus long sad, weeping, fasting, & praying, he was now cast into a very great fear, by reason of the king's earnest requiring the cause of his sadness. Thus one sorrow followeth another, and a Christian man's faith and patience is continually e xercised: when one grief is ended, it hath another. straightways following. The king said, this sorrow must needs come from a heavy heart, seeing thy body is not sick. This toucheth a man near when he must needs open the secrets of his heart to a king, whom he cannot tell how he will take it, or what opinion he hath of him. Many thoughts and suspicions rise in good men's hearts, as well as ill men's, and cast them into great fear: for every man is subject to affection of his own nature. Nehemiah might fear lest the king had heard some accusation against him, or had taken some displeasure with him, or would not grant his request, or some other would hinder his suit, or might lose his office, etc. and therefore no marvel if he were sore afraid: but a strong faith will boldly pass through all such cares, and trusting in God, will continue his good purpose. The troubles of the righteous be many, saith Psal. 34. David, but the Lord will deliver him out of them all. 3. And I said. After that he had something overcome his fear and recovered his spirits, he declareth unto the king the cause of his sadness. The Majesty of a king will make any good nature afraid to speak unreverently, though they be daily in company with him and favour, as Nehemiah was. And though the courtesy of a Princebe such, that he will abase and humble himself familiarly to use his subject: yet the subject should not over boldly nor saucily behave himself toward his Prince. Diogenes said, Aman should use his Prince or peer as he would do the fire. The fire if he stand 〈◊〉. to near it, will burn him, and if he be to far of, he will be a cold: so to be overbold without blushing or reverence, bringeth in contempt of both syds. For the King will think him tosaucie, & the subject will forget his duty. And to be overstrange and afraid, will cause the King to think him to be of an ill nature, and not bearing a good heart towards him. Therefore Nehemtah not overbold with his Prince, with most humble obeisance wisheth the king good life, as the common phrase of the scripture useth to speak, & plainly telleth the true cause of his sorrow and sad countenance. Here we may learn the duty of Christians, that live under heathen Princes: That is, they may not only serve them, but ought humbly to obey & reverence them. For surely this kind of salutation in Nehemiah, to pray for the king's life, was not holy-water of the court from the teeth outward, Saluta libenter: but from an unfeigned heart desiring it. S. Paul who lived under Th'emperor Nero, as wicked a man as ever the earth bare, biddeth to pray for all kings & them that be in authority (which then were all infidels) that under them we may live a quiet life with godliness & honesty. And if thou thinkest such ill men are not to be prayed for, yet for the quietness of god's Church thou must pray for them, that God would so rule their hearts, that under them we may live a peaceable and godly life. For that is the reason that Saint Paul yieldeth, though such wicked men will not learn their own salvation themselves. After that Nehemiah had thus dutifully behaved himself to the king, so that there could be thought no just cause of any evil suspicion in him toward the king, than he boldly declareth the cause of his sadness, and saith, the City where his fathers lay buried lay waste, & the gates were burned. And is this so great a cause why Nehemiah should be so sad, weep, fast, and pray so long? had he not seen nor heard of greater Cities and countries than it was, which were destroyed as miserably as it was? Babylon, which was much bigger than jerusalem, was conquered not long afore by Cyrus: Samaria their neighbour by Senacharib, and Salmanasser, etc. But this City had a greater cause to belamented for, then others. For it was taken from wicked men by gods mighty hand, & given to god's people. It was increased with many benefits from God, beautified with religion, Priests, a Temple to worship the living God in: strengthened by many worthy Princes and laws, and was a wonder of the world. It was the holy City, because it was dedicated to the Lords service: though the people were evil that dwelled in it, and misused it. The gospel saith, the Devil tempting Christ our saviour, took him into the holy City, & set him on a Math. 4. pinnacle of the temple: and Christ our lord foreseeing the destruction of Luke. 19 it to be at hand, wept for it. This was then the cause of Nehemiahs' sorrow, that God was dishonoured, for that this City, which was dedicated to his name, and given to his people to serve him in, was now defaced, by heathen Princes, his religion decayed, & people subject to strangers. Azelous man cannot abide anything without great grief, that seemeth to deface the glory of his God. But if these causes were not, yet the natural love to his country had been sufficient to move him to tears. For as it is a pitiful sight, to see a Prince or Noble man to be cast from his dignity, to be spoiled of his honour, lands, and goods, and become a carter, and drive the plough, or lie tied in prison: so surely, it must needs move any heathen man, to see the City, where he and his elders were borne and buried, to be overthrown, lie open to all enemies, unfenced with walls or gates, and be inhabited with a few cottegers, and no better than the poorest ragged hamlet in a country: much more Nehemiah must needs be touched for this city, which was so famous through out the world. There may be good reasons alleged beside these, why he should weep for his City and country, as, because it was a great relief and succour, in all needs, to all that lived in it, from time to time, and a great strength to the country about it. But what is that, to be sad for the place where his elders were buried? Is there any holiness in the ground that it is better to be buried there, then else where? Or the dead men aniething the worse, if they be pulled out of their graves? What is the cause? In deed it was called holy, in divers places of the Scriptures, as other outward things be, that are appointed and consecrated to a holy use. S. Matthew sayeth, that divers dead bodies Chap. 27. after the resurrection of our Lord and Master Christ jesus, rose out of their graves, came into the holy City, and appeared to many. This holiness came not by holie-water casting or hallowing of popish bishops which hallowed Church or Church yard, but by gods appointing, & choosing it for his dwelling place, where he would be worshipped, as the Psal. teacheth, The Lord hath chosen Zion, he hath chosen it Psaline 132. for adwelling place for himself: this is my resting place for ever, here will I dwell, because I have chosen it. So on god's behalf and appointing it for a place, where he would be worshipped, it was holy, though the wickedness of the people had defiled it, and justly procured gods anger to destroy it. Christ jesus our Lord finding his temple full of all usurers, buyers and sellers, gata whip, and drove them out, saying, my house is a house of prayer, but ye have made it a Luke. 13. den of thieves. So by Gods appointing, it was a house of prayer, and by man's misusing of it, a den of thieves. And he seeing the wickedness of the people in it, wept for it, and said, jerusalem, which killest the Prophets, and stonest to death them which are sent to thee, how oft would I have gathered thee, as the hen doth her chickens under her Matth. 27. wings, and thou wouldst not. The Prophets of old time, for the wickedness of the people in it, have likewise rebuked jerusalem sundry times, How is this faithful City, which was full of justice, now become isaiah. 1. an harlot? And again, hear thou harlot, speaking to jerusalem. Thus one thing, by Gods appointing it to a holy use, may be called Ezec. 16. holy: and by man's misusing of it, become most unholy. But the place itself maketh nothing holy, as it is written: God chose not the man for the place sake, but the place for man's sake: and therefore this City did not make the dead men holy that were buried in it, nor any thing the worse, if they were buried out of it. Therefore the papists are both wicked, in teaching the people that one place is more holy than another, to be buried in: as in the Church, rather than in the Churchyard, & near the high altar, rather than in the body of the Church: and they are thieves also, in picking poor men's purses for the same. In these were many abuses, as in any one thing. But he that will keep these three rules, shall not err. First, That he do not cast out the dead bodies unburied, to be devoured of wild beasts, nor bury them in dunghills, ditches, or such like places, where none else is buried. Diogenes, when his friends asked him, How he wolud be buried, bade them cast him out, it skilleth not how. Why? say they, the beasts will devour thee. Nay then, saith he, lay my stafe by me, and I shall drive them away. A barbarous saying, and meet for a heathen man. Yet I think the laying of the metyarde in the grave with the dead man, came up on some such like cause, or else to drive away devils. Socrates, when he was asked the like question, answered more honestly, and bade bury him so, as were most easyfor his friends. The second is, to avoid great cost & sumptuousness, as Shrines, Tombs Tapers, Torches, Candles, mourning-coates, feastings, etc. which do no good to the dead, & are to chargeable & unprofitable to their friends. Yet if Civil policy add some solemnity to Princes & noble men, as their coat Armour, flag, sword, headpiece, & recognisance, I dare not utterly condemn it, and yet would wish it more moderately used, than many times it is. As there was difference in them, while they lived, from the common sort & state, so there may be in their burials, for polliciessake, but for no religion or holiness at al. The third thing to be observed is, that no superstition should be committed in them: wherein the Papists infinitely offend. As in masses, diriges, trentals, singing, ringing, holy- water, hallowed places, years, days, & month, minds, crosses, pardon-letters to be buried with them, mourners, de profundis, by every lad that could say it, dealing of money solemnly for the dead, watching of the corpse at home, bell and banner, with many more than I can reckon. These three abuses taken away, remaineth that comely order, which Christian charity requireth: as to have neighbours quietly to accompany the corpse to the grave, as it was in the poor widows son of Naim. brotherly to comfort those that lost their friends, as the Iuc. 7. jews did Marie & Martha, for their brother Lazarus: to confirm faith in the resurrection of the dead in the self same body, that joan. 11. there is put in the earth: to prepare themselves to die daily, not knowing when our course shall come. To praise the Lord, that granted the man so long a life among us with honesty, and in the end gave him a steadfast faith to seek his salvation only in Christ jesus, who hath conquered death, hell, & sin, by his own death, and by his rising from death hath justified us, and will raise us up from the grave in the end, to live with him in heaven without end. The comely using ofthese in God's Church, is a great comfort to all good Christians, and the want of them, a token of God's wrath and plague. Abraham was promised burial in his ripe age, as a blessing from God: josias was promised, that he should be buried Gett. 15. in peace, and not see the plagues that should follow: the Gabeonites are 2. King. praised of God, and rewarded also of David, for that they buried 2. Sam. 2. King Saul and his son, though the father was an ill man: contrariwise, to King jeroboam and Achab, was threatened for a plague, that 1. King. 14. & 21. he and his posterity should not be buried, but devoured of beasts: and to King joachim was foretold it, that he should be buried as an ass, for Icre. 22. his falling from God. Tobias was chiefly commended for burying Tob. 5. the dead bodies of his country men, that were cruelly slain. Thus burial is commended, & to want it was great reproof. jeremy threateneth Icre. 8. them, that for their wicked life they should be pulled out of their graves. The place of burial needeth no bishops blessing, nor Popish hallowing, but every comely place is holy enough, so it be reserved for that use only. It is called in the Greek, Coimiterion, that is, a sleeping place, and in the hebrew, Beth-haiaim, that is the house of the living: thereby to teach us, that the body sleepeth, & the souls live, as Solomon saith: the earth shall go to the earth from whence it was, and the soul shall return to him, that gave it. Abraham bought a field to bury his in, and there was he and his posterity buried: and that was Gett. 23. 15. a common custom, continued long after by the judges and kings of juda. So Gedeon, and generally the rest were buried. It is said of King Osias, that he was buried in the field, where the other Kings afore judg. 8. him were buried in a place kept for that use only. And the Gospel 2. Cro. 26. teacheth, that with the money, which judas sold Christ our Lord for, they Matt. 27 bought the potter's field to bury strangers in. These places were sometimes within Cities, & sometimes without, as jesus Christ our Master was buried in a garden without the city jerusalem, and he met the Luke. 7. poor widow of Naim at the gates of the City, going farther to bury her son. It was long after, afore they used either Church or Churchyeards. Like wise mourning for the dead would be bridled, that it be not to much, and seem to grudge at God's doings, in taking our friends from us. David wept for his child and prayed, whilst it was sick, 2. Sam. 12. Mat. 9 but after it was dead, he wept no more. Our saviour Christ cast the minstrels and mourners both out of the doors, when he raised up the young woman in her father's house. By which we are taught that we should not dance with minstrels, (for that is to barbarous, & against nature) nor to be grieved with the death ofour friends, nor desperately mourn with the heathen, as though there were no life after this. I would not have you ignorant, saith S. Paul, of them that sleep in death, that ye mourn not, as they that have no hope to rise again. Sirach appointeth a reasonable time for reasonable mourning, saying, mourning for the dead is two or three dases, and before he addeth, or seven days at the most. The cost that is made for the dead, is rather as S. Aug. saith, full well a comfort for the living, then help for the dead. For sure it is comfortable to all good folk, to see our friend in his lifetime to have behaved himself so honestly, that his neighbours bear him so good will after his death, that they will see him buried: and it strengtheneth our faith of the resurrection, when the bodies are not cast away, as beasts bodies be. And although this general doctrine of comeliness be most true & comfortable, yet many times the case falleth out so, that many a good man cannot enjoy this kind of burial. In persecution many good martyrs have been devoured of wild beasts, many torn in pieces, & hanged on gibbets, many burned & their ashes cast into the water; yet these good men were nothing the worse for wanting their grave. For the kingdom of God standeth not in outward things, but in true faith in God by Christ. For as it profiteth not an evil man any thing at all to be solemnly buried: so it hurteth not a good man to want it in these cases, if he cannot 2 Cor. 5. get it. Every one shall receive then, as he hath done in his life, & not after his death, nor his costly burial. We read of the rich glutton, that he was buried & no doubt costly, as all his life was gorgeous, but poor Luc. 18. Lazarus gatt little cost at his death, that could find so little mercy in his life: yet was the glutton in hell, for all his pomp: and poor Lazarus in Abraham's bosom in joy. But among all other foolishness in Popery, I cannot but marvel at this, that in their great solemn jer. Epi. 30. singing for the dead, they would not use, but forbidden, Alleluyia, to be song. If the Romish Church be the true Church, and all well that they command, why should the late Synagogue of Room deface that, which the best Bishops of Room allowed of? I erom writeth in his 30. Epistle called Epitaphium Fabiolae, that at the burial of that noble woman, the people of Room were gathered to the solemn funeral, and there the Psalms did sound aloud, and Alleluyia rebounding with his Echo on high, did shake the gilded ceilings of the Temple. On one side a company of young men, on another side were old men, which song forth the praises and deeds of that good woman. And no marvel said he, if men rejoice ofhir salvation, of whose conversion the Angels in heaven were glad. The like is written in the 27. Epistle ad Eusto chium for her mother Paula. In this I note the old Church of Room that at such solemn sunerals, they sang Alleluyia on high, as the Papists do now on Easter day. Then they praised god for the dead, for so hallelujah signifieth, and now they pray god for the dead, to get money withal. Then they rejoiced of their salvation, & now they weep for fear of the Pope's purgatory. Blessed are thoy that dio in the lord, saith Saint john. Why? then they go not from pains here to misery there. Why should the new Romish Synagogue mislike that good ancient order? the one of them must needs err, which many think cannot be, and specially in this our age. There be other controversies in these our days abroad, which might have been very well left untouched, if the quietness of God's Church had been dutifully sought, as it ought to be. As whither the ministers should bury the dead as the common order appointeth: and whither burial-sermons are to be suffered and used? etc. This place giveth no great occasion to entreat of such matters, and therefore I shall let them pass. I love not contention, but do earnestly require every one in his calling for God's cause, to seek peace with all their might, & those that profess jesus Christ, I desire the Lord that they would join with their brethren in pulling down the Romish Antechrist, the common enemy of all God's doctrine and Religion, leaving such unprofitable contentions which breed division. And if they have to many burial sermons in the city, God grant us some more in the country. Thus much have I spoken by occasion of Nehemiahs' mourning for the place of his father's burial: not for the loss of the houses, City, or walls, or that he was troubled with such superstitious opinions of thinking any holiness in the place, or that the dead folk wear any thing worse in wanting their covering in the earth, but that he was grieved to see the City, which God chose himself, to be worshipped in, and those good men, whose bones did rest there, or had faithfully served the Lord in their life, now to be given to heathen men's hands, God's Religion neglected, the state of the commonwealth and good laws overthrown, God's enemies to triumph over them, as though their god could not, or would not restore them. This shouldgreeve all Christians in all ages, when they see the glory of the living God any ways blemished. God grant us this zeal unfeignedly. 4. And the King said: After that the King understood the cause, of his sorrow and sad countenance, he both pitied the case, and his man's heavy heart: and God so moved the King to favour his suit, that he asked him, what he would have? When Nehemiah perceived the king's good inclination towards him, & his suit, afore he would declare his petition, he turned him unto the God of heaven, & prayed him that he would so guide his tongue, that he should speak nothing, which might justly offend the king, & also that he would so move the King's heart, that his request might be granted. A worthy example for all Christians to follow in their suits making to the Prince. He goeth not to any great man, nor to any other which was in favour with the king, to desire him to speak for him, to commend his cause, to persuade the King to grant his request: which he might lawfully have done. Also he offereth no rewards, nor like pleasure to any man, but turneth him to the God of heaven as the chiefest governor of all goodness: which setteth up rulers, & putteth down Kings, and is King of Kings, and prayeth him to prosper his suit. He prayeth to no Idols nor saints, though he lived among that Idolatrous nation: for he knew they could not help him, but faithfully called on the living God, which his good fathers had worshipped of old time. This prayer was not so much in speaking or kneeling, but a lifting up of his mind towards God and desiring him to further his suit. Anna made like prayer, when she powered out her sorrow before the Lord, moving her lips, but speaking 1. Sam. 1. never a word. In so much that the high Priest thought she had been drunken. For it falleth out oft, that in great sorrow a man cannot let a tear fall, the heart being oppressed with grief, and yet he at another time will weep tenderly: So in prayer oft times, the more earnestly that a man prayeth, the less he can speak, his heart being so earnestly given to call on the Lord. As when Moses was in great heaviness, and prayed for the children of Israel, being in that great distress, God said unto him, why criest thou unto me? and yet there is not one word written, that he cried, or 〈◊〉. 14. said. It is the praying and crying of the heart, that God is so much delighted withal, and yet never the worse, if it burst out into words and show itself. Let no man then excuse himself, & say, he cannot pray, except he were in the Church, or in his Chamber alone: for in all places he may lift up his mind to God, though he were in the market or Mountain, and with hearty prayer, though he speak not at all, desire the Lord to hear him, as Nehemiah doth here, in the presence of the King, and many others: and no doubt if he pray in faith, and for such things as further the glory of God, the Lord will hear him. Let us learn here to begin all our doings with prayer unto the Lord, & we shall speed so much the better. 5. And I said. When Nehemiah had made his short prayer in so earnest a faith, and perceived the King's good will towards him: then with all humbleness, not appointing the King what he should do, but referring all to his consideration and wisdom, desireth him, that if he thought it good, if Nehemiah himself were thought a fit man for the purpose, or his service had been acceptable to the King, that it would please him to send him to jury, to the city where he was borne, and his Elders lay buried, that he might build it up again. No marvel that Nehemiah was afraid, and prayed earnestly for good success in his suit: for he knew well that the jews were counted a rebellious people, and hated of all countries about them, and the King might think him to make his suit for building of jerusalem, that they might settle and strengthen themselves against him & other Kings, and claim their old liberties that they had a fore. But God so moved the King's heart, that he had no suspicion of any such enterprise by Nehemiah his faithful and trusty servant. With such modesty Princes would be dealt withal, and not roughly, nor unreverently: for so Nehemiah doth here most dutifully. If many men had their choice at the King's hand (now adays) to ask what they would, as Nehemiah might have done here, would they not have asked Castles, Lands, Offices, and authority for them and their issue, that they might have been great men in the world, and not the building of a City, which would have been a trouble and cost unto them, rather than any profit, and when they had finished it, it had not been their own, but other should have enjoyed it, and they little the better for it? But such is the zeal of them that love the Lord, that they will seek to build, and not to pull down, as many do, and will prefer all things that may further the glory of God, though it be with their own loss, rather than seek their own profit with the hindrance of it. Terentius a nobleman, Captain under the Emperor Valens, Theedor. Lib. 4. cap. 32. when he had been in wars and sped well, the Emperor liking well of his good service, bade him advise himself what he would make suit for, and he would reward him liberally. Terentius being a zealous man in Religion, and perceiving the great heresy of the Arrians to be much favoured (and the Emperor himself being thought to be infected therewith) could not abide such blasphemy against jesus Christ our Saviour, put this supplication in writing, and with most humble reverence and earnest desire, required the Emperor to grant him his request, & he would think his service fully recompensed. The effect of his supplication was, that it would please th'emperor to grant the true christians a Church to serve & worship the Lord jesus in, seperatlie from the Arrians, which disnoured him: for it was not fit among the Christians to hear such blasphemy against the lord Christ, as they spewed out. The emperor, reading his supplication and considering the effect of it, was very angry, Niceph. 11. pulled it in pieces, and threw it away, chid with Terentius, that cap. 49. he could devise nothing to ask but that. Terentius gathered up the pieces of paper courteously, and said, If he could not be heard in God's cause, he would not make further suit for his own profit. O noble Captain, where is thy fellow? who hath done the like, but Nehemiah here, Ester, and some few other? God increase the number of such religious men about Princes, and then they will not gape so fast as they do, to pluck and pull away from god and his ministers all that they may scratch or scrape to the dishonour of God, defacing of his glory, decay of the ministry, Religion, & all good learning: thinking most highly of themselves, that they be worthy to have all things, where in deed they deserve least, and the more they get, the less are they satisfied. It is a full contentation to all good men, when they see God glorified in his Church, word, and ministry: for than they know, if they dutifully seek, that the Lord will not see them lack that which shallbe necessary for them: and they will content themselves with that portion, that God giveth them, and will not greedily seek for other men's things wrongfully, to the dishonour of the high God. 6. And the king said. When the King had considered his Request, he advised himself well, and was both loath to deny him his suit, and also to forego so faithful a servant, asked him how long he would be absent, and when he would return? So did the Queen to, which sat by the King, they both loved him so well, and would not have him long from them. A special gift of God to see a stranger borne, of that Religion and people which were hated of all the world, to be in such favour with the king and Queen, and to find such favour and grace in their sight, that he gave licence and all other necessary things to build that City, which had been noisome to so many Kings about them. But such is the merciful goodness of our God, towards his Church and people, that he will make Gen. 47. strangers and their enemies to defend and help them: as Pharaoh Ester. 8. 9 and Assuerus did, by the good means of joseph and Ester, etc. And because the Queen sat by, it is like that there was some solemn feast that day. for the Queens of Persia used not to come into the King's presence, but when they were called for by name, as it is written in the book of Ester: and Strabo writeth, that the Persians used to debate of weighty matters, when they were refreshed with wine. This might be a great cause of the great fear that Nehemiah was in, as he said before, to see the Queen present, and many other great men beside no doubt, as is commonly used at such solempnities. It will make any good nature afraid to speak to a King, but much more in the presence of so many estates, who might be hinderers of his suit, and counsel the King to the contrary. But when God will pity his people and have things forward, he will so move King's hearts that nothing shall hinder that he will have done: and so the King did grant him his request, gave him leaveto go build that City, and sent him away honourably, and rewarded him liberally, as followeth. Nehemiah appointed the King a time of his return to him again, but when, it is not here mentioned: yet such a time as the King was content withal. In the last chapter of this book it appeareth, that in the twelft year following Nehemiah returned unto the King, & yet got licence again to go to jerusalem. But whither this was the time that he appointed to return, it is not written, and therefore uncertain, and being unwritten, and uncertain, it is not so necessary to be known, nor curiously to be searched, but we may content ourselves to be ignorant of it, as of all uncertain, unwritten, and unnecessary truths. 7. And I said unto the King, if it be thought good to the King, let them give me letters to the captains beyond the river, which may convey me until I come into jehuda. 8. And letters also to Asaph keeper of the King's woods, that he may give me timber to make beams for the gates of the Palace, which is near the Temple and for the walls of the City, and for the house which I shall enter to: and the King gave me according to the hand of my God which was good toward me. 9 And I came to the captains beyond the river and gave them the King's letters, and the King sent with me captains of the army and horsemen. 10. And Sanballat the Horonite, and Tobias that servant and Ammonite heard of it, & they were grieved with great sorrow that a man was come to seek any good for the children of Israel. NEhemiah was a glad man that the King had granted his request, & sleepeth not his purpose, nor letteth the time slip, but with all diligence prepareth things necessary for his journey. And first because the journey was long, and dangerous for enemies that hated him and all the jews, lest he should have some displeasure done him by the way, he desireth the King that his Counsel and Secretaries might give him a passport, and grant him men to conduct him safely into jewry. A bold request for so mean a subject, being but the King's cupbearer, a stranger, and borne of that people and country, which all the world hated. What could have been done more for the noblest man in the country, or for the best servitor the King had? I cannot tell whither it is to be more marveled at, that either he durst ask it, or that the King would grant it. But Nehemiah perceived God's good will and the King's favour toward him, & was bold to ask: God prospered his suit that the king granted his request. And as afore, so here mark also, that he doth not boldly and rashly appoint the King what he should do, but with all modesty referreth his request unto the King's wisdom and discretion, to grant or deny, and saith: if it be thought good to the King. Again he doth not with bribes or flattery procure the King's letters to be signed privily (as many do, that make unhonest suits, and would not have their matter debated by the wiser sort, lest so it might be denied) but he requireth, that they which are appointed for that purpose, and do such things by good advise, as Chancellors and Secretaryes, might give him letters to the Captains beyond the River Euphrates (for that is meant by the river, because it was more notable than any other River in the country, and did divide the Kingdom of Persia from other countries about it) over which into jewry he might pass. It might be thought strange to some, that Nehemiah here asketh not only of the King his letters of passport, but also a number of soldiers to conduct him safely into jewry. For Ezra when he had licence of Ezra. 8. the King to take the same journey and build the temple, neither asked, nor had any to conduct him safely on his way, (though the danger was as great then, and he was afraid as well as Nehemiah was now.) why should Nehemiah ask now, seeing he served and trusted in that same God, that Ezra did, and was as earnest and zealous in Religion as he was? why should this be lawful or commendable in the one, and not in the other? Causes may be rendered divers. There was difference in the persons and times. Ezra was a Priest, cunning in the law, and had oft taught boldly afore the King and his nobles, how sure and safe they were from all dangers, that put their trust in God alone: and if he should have afterwards been afraid, he should have seemed to have spoken untruly afore, and his God should not have been thought able or willing to defend his people that trusted in him. Nehemiah was a courtier and in great favour with the King, & had not so openly and boldly spoken of God's providence and care towards his people as Ezra had (though he believed it as faithfully as the other did) and therefore might more boldly without reproach of his God, or his doctrine and sayings, ask it. Yet this proveth not that Preachers may not at any time require a safe conduct of Princes, to whom it belongeth to provide in dangerous times that passage by the high way may be safe and quiet. Paul, as we read, when the jews had sworn that they would neither eat nor drink, until they had killed him, desired an under Act. 25. Captain to bring his Nephew (who told him of that conspiracy) to the high Captain to declare so much to him, and desired that he would provide some safety for him, that he were not murdered by the way: and in this doing Paul neither offended man, nor disinherited of God's providence and care toward him. Again in that great and long storm that Paul & his fellows were in on the sea, where they looked for nothing but to be drowned, the Angel of God Act. 27. told Paul, that god had given him the lives of all that were with him in the ship & none of them should perish: yet afterward when the mariners would have cunningly conveyed themselves out of the ship, under pretence to have cast anchor, Paul told the high Captain, that if he suffered them to go out of the ship, they should all perish: & this he did not say, as doubting of the Angels true message, nor of gods good will and mighty hand, able to deliver them, but to teach us that although god have made us promiss of his mercy we may not tempt him, lie down and sleep carelessly, but diligently to look for & use such helps & means as god hath appointed us to work by: god worketh all goodness in us himself, & yet hath appointed means for us to use & do such things the which we may in no case neglect, & yet all praise is due to him, whatsoever we do: for it is he that both ordaineth the end of all things how they shall come to pass, and also the means how they shall be brought to pass, & prospereth all them that forsaking themselves use such means & hang on him knowing the beginning, midst, & end to be ruled & come to pass as he appointed. God inspired the Apostles with all knowledge of the scriptures suddenly, which were unlearned & never went to the school: yet male not we think, that we will be learned after the same sort without study and prayer: for than we tempt God, refusing such helps as he hath appointed for us to come to learning by. And though we study and pray never so much, yet we shall understand nothing, until he give us his holy spirit, the schoolmaster of all truth, to lighten our minds, and give understanding of his holy will. We be like an axe in the carpenters hand, which though it be a good one, yet the praise of the good work that is Esa. 10. done with it, is to be given to the man, and not to the axe. Such things be we in god's hand, by whom he worketh his will and glory (though not unsensible, as dead things be, yet as unable to work any good thing without him, as the axe is without the carpenter.) for of ourselves we are not able to think a good thought, as the Apostle saith, that all praise may be his, that blesseth and prospereth both us 2. Corinth. 3. and the means, that he hath appointed for us to work by, and bringeth it to a good end. We must think likewise of God's doings and ourselves in all other things, sin except, that he worketh all in all, yet not without us: that all may say with David: Not unto us O Lord, not unto us, but unto thy name give all praise and glory. Thus 〈◊〉. 115. we see that some man may at some times do that another may not: yea, one man himself cannot do at all times that he may well do, at sometimes. But this general rule being kept, that God's glory be not defaced by doing of it, it may be done of all men at all times. Paul wrought for his living, when he preached, which others did not, nor are bound to do: and he might have lived of his preaching as well as others did: yet the time was such, and the people so peevishly bend, to slander the Gospel of God, that Paul forbore to use that liberty which God gave him, and would not be thought to preach for gains, but wrought for his living, would not be chargeable to any man. Such was the case here, that Ezra might not ask help, and Nehemiah might. 8. And letters also. Nehemiah wisely considering what he wanted yet to the finishing of such a work as he went about, perceived he should need timber, and therefore desired the King's letters of warranty to Asaph keeper of his woods, that he might deliver him such trees, and so many, as would serve his purpose, both for the building of the gates, the towers of the Palace, near to the Temple, the City walls, and the house that he should dwell in himself. And here we shall see the King worthy great praise, though he was but barbarous, that for policies sake, and wealth of his country, both preserved his woods, and set a keeper over them, that they should not be wilfully wasted. A good example for Princes, to foresee the like in their countries in all ages: for commonwealths cannot stand without the use of woods in many kind of things. Nehemiah is also much to be commended, that although he was in so great authority and favour with the King, yet he would not take of his woods without his licence and warrant, as many do. If these tow things were kept in this land, that both the Prince's woods and others to should be preserved, faithful keepers set over them, and none delivered without sufficient warrant, we should not find the great lack that we generally do. What spoil hath been made of woods in our remembrance, wise men have noted, but few gone about to amend it, though many have lamented it. What common dealing hath been practised to get such lands of the Prince and other men as were well woodded into their hands, and when they had spoiled the woods, racked the rents, & deeply fined the tenants, then to return the same land into the Prince's hand again, or sell it over to others, and get as much, it is to well known throughout the Realm, and to the hurt of many at this day. Nehemiah could ask nothing so much, but the King did grant it speedily, God did so move the King's heart and prospered Nehemiahs' doings, in so much that he giveth all the praise to God alone, and saith, the hand of his God was good toward him, to set forward his good purpose of building jerulem. Nehemiah knew well that God was the common God of all people and nations, both by creation, and government of them: but because he seemed to favour him more than he did other, in giving him boldness to open his grief unto the king: wisdom to make his humble suit without offence unto the King, and so good success to have all things granted that he required of the King so unlooked for, he calleth him his God, as if he loved or cared more for him, then for the rest of the world. This is the common use of the Scripture to call him the God of Abraham, Isaac, jacoh, David, and Daniel, because he did both deliver them out of such troubles, as none else could or would, or any hath been so oft and wonderfully delivered, as they were: and also did so bless and prosper them and their doings, as the common sort of men were not wont to be. So they that see their own misery, and how little goodness, but rather punishment they deserve at God's hand, when they see the Lord pity them, remember them, help them, and bless them, they conceive by and by such a love toward God that it would please him to look upon them, that for joy they burst out into tears, they call him their God, because they feel his good will and favour so much toward them, and more than to other, yea much more than they could deserve, or be bold to look for at his hands. And as one man useth to help another, by putting forth his hand to raise him that is fallen, to give him such things as he wanteth, and to put away and defend him from such things as may hurt him: so it is called the good hand ofGod, when he either bestoweth his blessing and good things upon us, or when he putteth away such dangers and evils from us, as might hurt us, as it were with his mighty and merciful hand. 9 And I came to the Captains. Nehemiah hath now taken his leave at the Court, and looseth no time, but when he had provided all things necessary for his journey, he speedeth himself for ward and thinketh all time lost, that is not bestowed in relieving his country being in such misery. A strange example to see a courtier leave that wealth, ease and authority that he was in & go dwell so far from the court, where commonly it falleth out that he which is out of sight is out of mind and soon forgotten, in an old torn and decayed city, a rude people, and poor country, where he should not live quietly for his enemies, but take pains to build himself a house, and the City where he would dwell: to toil and drudge, like a poor labouring man, that should work for his living, yea and many times to be sore assaulted of his enemies, both openly and privily, to the great danger of his life, as the rest of the book following will declare. But this is the case of earnest & zealous men in religion, that they can say with David, I have chosen Psal. 84. rather to be a doorkeeper in the house of God, then to dwell in the palaces of sinners: and, it is better to be one day there, than a thousand else where. God for his mercy sake raise up some such few courtiers as Nehemiah was, which can be content to forsake their own ease, wealth, and authority, and give themselves painfully to travail for the wealth oftheir country. And because that is to be wished, rather than hoped for, good Lord give us such, as will be no hinderers, and will be content to live in compass quietly, and not seek to trouble others that would serve the Lord willingly. Amen. The king did not only deal thus liberally with Nehemiah at his departure, but also honourably sent him away with captains & horsemen, safely to conduct him on his journey, that none should hurt him by the way. And where the king used him so courteously, no doubt the rest of the court showed him much courtesy: for courtiers must needs like and mislike, whatsoever the King seemeth to like or mislike, to set up or pull down. Courtiers commonly, when the King speaketh, have lost both sense and wit: for if the King seemeth to favour any thing, they all, as men without understanding, say it must needs be so. If the King will not give ear to hear a matter, they are all deaf and cannot abide to hear speak of it: If the King will not see it, they all cry out, away with it. So that it is hard to tell, whither is in more miserable case the king or such dissemblers: for if the King have no judgement of himself, he shall have no help of such, and they like witless men dare not speak a truth. Happy is that Prince therefore, that hath wise counsellors about him, which will dutifully inform him of matters uprightly, wisely debate the matter with him, without all double dealing, as the other sorts do. When King Assuerus would advance Haman, every man had Ester. 3. & 8. him in reverence: but when Mardocheus was set up, then was there crying, Crucifige, on Hamon. But thus mercisullie doth our Lord God deal with his Church and people, that in every age he hath some about the Prince, that both can and will speak and be heard, though not for all generally in their rage and persecution, yet for many, as occasion serveth, which shallbe delivered from such tyranny, to glorify their God for his mercy: though many willingly spend their lives patiently, to the praise of the same God eternally. But no rage shallbe so great to root out Gods chosen, but the Lord will ever preserve a number, even by help of their enemies openly to worship and serve him, in despite of all their foes. Plinius the Ruler of a Province under trajan the Emperor, Euseb. lib. 3. Cap. 33. and appointed to punish the Christians sundry ways, seeing the great number of them, doubted what he should do, and wrote to the Emperor, that he found no wickedness in them but that they would not worship Images, and that they would sing psalms before daylight unto Christ as a God, and did forbid all sins to be used among them: The Emperor hearing this, became a great Ruf. lib. 1. Cap. 36. deal more gentle unto them. Salustius tormenting Theodorus a Christian sundry ways, and along time, to make him for sake his faith, but all in vain, went to julianus the Emperor and told him what he had done from the day break until 10. of the clock: and counseled him that he should prove that way no more by cruelty: for they got glory in suffering patiently, and he got shame in punishing so sharply: because they would not yield unto him. Many more such examples, the ecclesiastical histories are full of, where God delivered his people by the forespeach of their enemies, but these shall suffice at this present. God had now raised up Nehemiah, and had given him favour & grace in the King's sight, to ask and obtain comfort for the deliverance of his Church and people the jews, which had been so long in great misery and slavery. Nehemiah then passeth on his journey toward I erusalem with great speed and honour, passeth the river Euphrates and those thievish and dangerous ways that he was afraid of, safely cometh to the rulers of the country beyond Euphrates, delivereth them the King's commission for timber, and a band of new soldiers for his safe conduct into jewrie, that these might return home again to the king with thanks that they had conveyed him so far on his way safely. 10. And Sanballat. As Nehemiah was glad that god had prospered his doings so well hitherto, so others were as sorry. For at his coming into the country, Sanballat & Tobias were so sore grieved that any man found such favour with the king, that he might procure any good thing to ward the children of Israel, that if he had not brought the king's letters with him, he could not have escaped their displeasure. It is not manifest in the text what country these men be of, but I can well incline to that opinion, which thinketh that Sanballat was A Moabite of the City Horonaim, which Esay in the 15. and jeremy 48. speak of: and that Tobias was an Ammonite, because the Moabites & Ammonites were ever from the beginning most cruel against the Israelites in their coming out of Egypt, and all their doings, though they came and were borne of near kinsmen. Abraham was uncle unto Lot: of Abraham came the Israelites; of Lot, when he was drunken, came the Moabites & Ammonites, gotten by 〈◊〉. 19 his own daughters. And this is commonly seen, that both those which be so bastardlie borne against nature, prove not honest, and when displeasure groweth among kinsfolk, and specially for Religion, as this was, it scarce can be forgiven. Sanballat, by interpretation signifieth a pure enemy: and Tobias was a servant and yet crept into great authority, as the other was. These two points may well agree to the papists, and all enemies of gods truth, for they will lurk privily until time serve them to show their cruelty and then they will rage's feirselie: and so will slaves and servants, Proverb. 30. that come to authority from base degree. Solomon saith, there be three things that trouble the world, where of the first is a servant, when he cometh to be a ruler: for than he waxeth so proud & cruel, that he forgetteth what he was, he disdaineth all men but himself. The Papists are bastardlie borne of spiritual whoredom, serveth Pope as slaves in all his superstitions: they come of Agar the bond woman, & not of Sara the free woman: and therefore hate the true children of god which believing the promises of God are saved, and they will be saved by their own works, contrary to the scripture, and so grieved when they see any thing pro sper with them, that for very malice and envy, they pine away, as these two wicked Imps do here show themselves, because they would not see jerusalem restored. As the building of this jerusalem had many enemies, so the repairing of the heavenly jerusalem by the preaching of the glorious Gospel of Christ jesus hath many more. The malice and envy of worldlings against all those that set up the kingdom of Christ, and pull down the pride of man's heart, is so great, that it can never be satisfied. If malice had not blinded these men, what harm was it to them, to see the jews do well, and God worshipped there. The jews never went about to invade or conquer their country, and yet they could not enjoy their own country without much trouble of these envious people. Envy ever disdaineth to see other do well, and specially such as live well and serve the lord Christ, and is glad of other men's mischief and harm: for than they think none shall be able to withstand their pleasures and devices. The people of Canaan when they heard of josua and the Israelites coming with so great courage to possess their cou ntrie, were so dismayed, that their courage melted away like wax at the fire. Herod jos. 2. and all jerusalem were astonished, when they heard tell that a new king Christ, being but a child, was borne, and yet the Angel's song for joy. When our saviour Christ was crucified and buried, his disciples were sad and the jews rejoiced: but when Christ had conquered death, and was risen again, than the disciples were glad, and the jews were sad. Thus one thing worketh diversly in divers men. Nehemiah was glad, that he had found such favour with the King, to build jerusalem: Sanballat and his fellows were as sorry that any should do it. The Gospel hath foretold, that it should so fall out with the worldlings and the Godly: the one shall rejoice when he seethe God's glory flourish, and the other shallbe grievously tormented in conscience. The world shallbe glad, saith Saint john, but ye shall weep, and yet this your sorrow shallbe turned into joy: for God will Cap. 16. notsee his servants overwhelmed with trouble, but he will deliver them. David, describing at large the manifold blessings, that God poureth on them that fear him, in the end of the Psalm 1. Cor. 10. saith, The ungodly shall see it, and it shall grieve him, he will gnash with Psal. 112. his testh, and pine away for malice: but the desire of the ungodly shall perish. There cannot be a greater grief to an ill man then to see a good man do well. When there was a question moved before King Frederick among his Physicians, what was best to make the sight clear, and some said fennel, some Saladine, some Glass, some other things as they thought good: Actius Syncerus a nobleman standing by said, he thought Envy was the best: when every man either laughed or marveled at his saying, he yielded a reason, and said: Envy maketh any thing that she seethe to appear better than it is: for the Envious man thinketh another man's Corn to be better than his own, and another man's Cow to give more milk, and the least good thing that a good man hath, seemeth great in his eye that cannot see other thrive, & espieth diligently with great grief the smallest things the good man doth, and that is, said he, to make the eyesight clearest, when every smalething shallbe best espied. Envy is worse than any poison of other beasts. The snake, the adder, the toad have deadly poison in them, wherewith they hurt others, and yet it hurteth not themselves: but Envy is so poisonful a thing, that it killeth him that hath it first, and hurteth not other, for he fretteth with himself, he fumes, he pines away to see others do well: he eateth not, nor sleepeth quietly, nor can be merry, until he see some mischief fall on the good man: and as the canker eateth and consumeth hard iron and brass, so malicious Envy with fretting consumeth out envious stomaches. When Sanballat and Tobias hearing but of Nehemiahs' coming into the country, and that he had found such favour with the King to build jerusalem, were thus grieved with malicious envy, to see the jews do well, what sundry attempts they made afterwards to overthrow that building, the residue of this book will declare. How the envious Papists disdaining to see God's gospel take place in any country, do rage, fret, fume, pine away for sorrow and anger: how they have blooded and bathed their hands in their Breethrens' blood, and yet cannot be quiet, the world seethe it to well, good men lament it, justice crieth vengeance, and God will revenge it. 11. And I came to jerusalem, and I was there three days. 12. And I rose in the night, I and a few men with me, and told no man what God had put in my heart to do in jerusalem; and there was no beast with me, but the beast which I sat upon. 13. And I went forth at the valley gate in the night, and before the dragons-well to the dung hill-gate, & considered the walls of jerusalem which were broken down, and the gates which were consumed with fire. 14. And I passed over to the well-gate and to the King's fish-poole, and there was no room for the beast under me to pass. 15. And I went up in the night by the brook, and I considered the well, and coming back, I came by the vally-gate, and returned. Nehemiah hath now done with the court, and is come to jerusalem, which he so much desired: he was weary of the noise and solemnity of the court, and thought he should live more quietly in his country, but it falleth out clean contrary: for his trouble and danger is double to that it was a fore: and he cometh from the Court to the cart, & from a pleasant life to a careful. After his long journey he resteth himself and his company three days, knowing the weakness of man's body to be such, that it cannot continually endure labour, but must be refreshed with ease and rest. Thus must good men in authority not overlay their servants with continual labour, but let them have reasonable time of rest: for God made the Sabbath day, that both man and beast might rest and not be oppressed with continual toiling: such a consideration he had of man's weakness. we do not reed of any great solemnity that the jews used to welcome him with all, being their countryman, and coming from the court so honourably with such a band of men to conduct him, and being in so great favour with the King: it is like if that there had been any such thing, itwould have been declared, as well as his estate was in the Court afore. It was but a hard beginning, to have Sanballat and Tobias, two of the greatest men in the country to lower so at his coming, and no greater rejoicing made of his countrymen, for whose sake he took all those pains: but nothing can discourage him: on forward he goeth with his purpose. These three days though he rested with his body, his mind was not yet quiet, he was still devising how he might best and speedily go about his building: how he might open to his countrymen the cause of his coming, how he might persuade them to join with him in that work, and to declare unto them the King's commission and good will toward him, and what favour he found in the court. For they might well doubt if they should enterprise so great a work, without the kings licence, they might run into great displeasure, seeing they had so many enemies in the country about them, that with all their might had sought the hindrance of that building so many years. They themselves had lain so long in despair, followed their own business, sought their own gains, and cared not for building their own City, nor sought any ways how to do it: they had almost so far forgotten their God, oppressed the poor, and fallen to so great wickedness (as appeareth hereafter) that they had no care ofReligion in the most part of them. 12. And I rose in the night. After that Nehemiah had thus long debated with himself how this work should be taken in hand, he could not sleep, but riseth in the night, taketh a few of his men with him on foot, and he himself on his Mule, and rideth round about jerusalem, vieweth the walls in what place they were worst destroyed, and how they might most speedily be repaired. If he had taken his view in the day time, every man would have stood gazing on him, wondering what he went about, & have hundred it: and not unlike some would have been offended at him, and his enemies round about would, as much as they durst or could, have stopped his enterprise. The night therefore was thought to be the quietest time to do this in, and he is content to break his sleep for the furtherance of this great good work. A good example for all men, & especially for those that be in authority in the commonwealth, as Nehemiah was now: and for those that have the charge of God's Church committed unto them, not to be idle, even in the night season to break a sleep, yea watch all night if need be, to set forward the building of God's house and City. The physician will watch with his patient all night, if need be. The good Captain will not sleep all the night long, though he have set his watch afore, but he will sometimes at the second watch, sometimes at the third, arise and see whither his watchmen be fallen on sleep and what they do, or whither any enemies draw near or no: so should every Christian privately for himself break his sleep, lift up his mind unto the Lord, call upon him by faithful prayer, call for mercy at his fatherly goodness, commend himself & all god's people to his gracious protection, desiring that all stumbling blocks, which be hinderers of his glory, may be taken away: but specially those that be negligent to watch a whole night in prayer, devising what ways Gods glorious name, gospel, and Religion may best be increased, his kingdom enlarged, Christ glorified, and Antechrist confounded. David saith he rose at midnight to give praise unto the lords blessed Psal. 119. name. Our mortal enemy Satan never sleepeth night nor day but continually goeth about like a roaring lion, seeking whom he may devour: and if we had not as good a watchman to watch for our safety when we sleep, we should be swallowed up every hour. Behold, sayeth David, he neither slumbereth nor sleepeth, that is the watch Psalm. 121. man of Israel. All praise be to that merciful God which taketh such care for his miserable people, and watcheth when we sleep, that our enemy devour us not suddenly. Our saviour Christ, to give us example of this diligent watching to pray in the night, prayeth Luk. 6. the whole night himself in the mount afore he chose his Apostles to preach. joshua marched forward all the night long to fight with the Amorites, joshua. 10. judg. 6. and overcame them. Gedion in the night season pulled down the Altar of Baal that his father had made, and the grove of wood that was near unto it, being afraid to do it in the day time, for fear of his father's house and people thereby: and in the night also set on the Madianits, and vanquished them. So good men let no time pass wherein occasion is given them to further Gods glory night or day, but earnestly follow it until they have brought their purpose to effect. And that this viewing of the walls might be more secretly done, he chooseth the night season rather than the day to do it in, a few men to wait on him, rather than many, no more horse than his own, & all the rest on foot, for making noise: many men and horses would soon have been espied, one troubled another, made a great noise, & have bewrayed his counsel, which he kept so secret to himself that he told it not to any man what he went about: and ifhe had gone alone, he might have fallen into some danger oflife, having none to help him. The night is the quietest time to devise things in, for then all things be quiet, every man keepeth his house, and draweth to rest, no noise is made abroad, the eyes are not troubled with looking at many things: the senses are not drawn away with fantasies, and the mind is quiet. Many men would have committed the doings of such things to other men, and would have trusted them to have viewed the walls, and after to have certified him of their doings, in what case they were, and how they might most speedily be repaired: but Nehemiah lest he should have wrong information given him, though he was a man of great authority, did not disdain to take the pains himself, break his sleep, and road about the walls himself, to teach us, that nothing should be thought painful at any time, nor disdainful to any man, of what estate soever he were, to set forth the building of God's City and dwelling place, which every man ought to do in 2. Sam. 6. his calling. David, when the Ark of God was brought out of Abinadabs' house, played on instruments, and after cast of his Kingly apparel, & for rejoicing danced afore the Ark in his poor Ephod, to glorify his God withal Michol his wife looking forth at a window, and seeing him dance, laughed him to scorn, & asked him if he were not ashamed to dance so nakedly afore such a company of women, as though he had been but some light scoffing fellow. But David, was so zealous a man & earnest to glorify God by all means, that he forgot himself to be a King, abasedhim-selfe with the lowest and simplest, & said to Michol, that he would yet more lowly cast down himself, so that his God might be glorified in his doings. Michol for mocking of him was barren all her life & had no children, but David for this humbling of himself was blessed of the lord Moses for sook to live in pleasure in Pharaos' court, & tobe Hebru. 11. called his daughter's son, & chose to live in trouble with his brethren the jews, & to keep lethros sheep, so that he might serve the Lord. Our saviour the perfect Pattern of all humbleness, did not disdain to wash the Miry feet of his disciples and wipe them: and last of all, as though that had not been base enough, he humbleth himself to the Ihon. 13. slanderoous death of the Cross, and to hang on a Cross between two thieves for us, being his enemies, as though he had been a third: he loved us so tenderly, that he would go to hell, that we might go to heaven, he would die so wild a death, to purchase us so glorious a life: and suffer the pains due to our sins, that we might enjoy the pleasures of heaven. God grant all estates this humbleness of mind, that for his cause that forsook all worldly honour, they may be content to abase themselves to suffer all pains & reproachful things in the world for the furtherance of the building of God's City: such humble abasing of themselves is the greatest honour that ever they shall get, all worldly pomp without this wild & shameful. In that he telleth no man, what he went about, & that God had put it in hismind to do it, he declareth that it was not his own device, nor came from any man, but God himself was the mover of it, & therefore was more earnestly to be followed. He that will learn to keep counsel in deed, let him learn of Nehemiah here to tell no man, not to his dearest friend. Many will come to his friend and say, I can tell you a secret matter, but ye must keep in counsel and tell no body: what foolishness is this that thou wouldst have another to keep thy counsel secret to himself & thou thyself canst not keep it secret to thyself, wouldst thou have another man to do that for thee, which thou wilt not do for thyself? Keep thine own counsel, and then thou shalt not need to fear lest other men bewray thee. And if thou wouldst have another man to keep thy counsel he will think thou shouldst not have told it thyself, and then it had been safe enough: but in telling him, he telleth another friend, & he sayeth to him as thou saidst to thy friendafore. I can tell you a thing that was told me secretly, but you must keep counsel & tell no body: so with going from friend to friend, it will be known to all men. Therefore the surest & only way to have counsel kept secret, is to follow Nehemiah here, and tell it to no man, though he be thy dear friend: for he hath other friends to tell it to, as thou didst tell it him. If any do marvel why Nehemiah was thus earnest in this building, and refused no pains nor jeopardy, but with courage went through them all, he telleth a sufficient cause here himself, and sayeth, his God had put it in his heart to do it. He taketh not the glory of it to himself, but giveth all the praise to God alone, as we must do in all good things. Whensoever God putteth any good thing into man's heart to do, he driveth him so forward, that he cannot eat, sleep, nor rest quietly, until it be done, he thinketh all time long and lost, that is not bestowed on it: therefore they that be so cold in their work, that they care not whither it go forward or not, are not moved by God. The holy ghost which worketh this great desire in us, is called fire. john Baptist said, he baptised in water, but he that came Luk. 3. after him should baptise them with the holy ghost & fire. The holy ghost fell on the apostles in fiery tongues, and our saviour Christ said, he came to set Act. 2. fire on the earth, and what would he else, but that it should burn? These be spoken to teach us, that those which are moved of God, are earnest Luk. 12. in their doings. God loveth not those that be luke warm, he will spew them out of his mouth: you must be either an earnest friend, or an open reve. 3. enemy: he loveth no dissemblers, you must be either hot or cold: he that is not with him, is against him: double-dealers are the worst people that be, they are good neither afore God, nor man: an open enemy is better, than a flattering friend: all which sayings do teach us to be earnest in gods work, or else he putteth it not into our heart. prover. 27. Solomon commendeth plain dealing so much, thathe sayeth, the wounds that a friend giveth, are better than the crafty kisses of him that hateth thee. This heavenly fire burneth up all desires in man, & kindleth all goodness in him. jeremy, when he saw the word that he preached to be contemned os the people, he waxed very sad, he jere. 20. would preach no more: but when he had holden his tongue but a little while, he said, the word within him was like a burning fire: it burst out, he could not hold it in, and he fell to preaching again: he was so grieved to see God dishonoured, and so earnest to bring the people to knowledge of their duty, that he could not hold his peace, but needs must preach again. When jesabel persecuted Helias, because he had killed Baalls priests for their idolatry, he fled into the wildernsse, and the Angel finding him asked him, what he did there: Helias said, I am earnestly zealous & grecued for thee, O Lord God 1. King. 19 of hosts, that the children of Israel have for saken thy covenant, etc. Moses loved his people so well, that when Godwould have destroyed them, he prayed to forgive them, or else to put him out of his book. Exod. 32. The holy Ghost told Saint Paul, that in everic town there were chains and troubles ready for him, but he said he cared not, his life was not Act. 20. dear to himso that he might run his course. For his country men also he wished to be accursed from Christ so that they might be saved. The other Apostles, when they were whipped for preaching Christ jesus, went away rejoicing that they were thought worthy to suffer any worldly shame for his name's sake. Such an earnest love should every one have, both the magistrate to do justice and punish sin, and the preacher to root out evil doctrine and preach Christ purely, that nothing should make them afraid, but they should build Gods City, the heavenly jerusalem, boldie: nothing should weary them, and allabour should be pleasure, so that they might serve the lord Phinies when he saw whoredom and wickedness abound, and none would punish it, taketh the sword himself, when others would not, and killed the man & woman, being both of great parentage, in their open whoredom. Numb. 25. God was so well pleased with this zealous deed of Phinies that could not abide to see sin unpunished, and God's glory so openly defaced, that he blessed him and his issue for it after him. Our saviour Christ, when he saw God's house appointed for prayer, john. 2. misused, got a whip and drove them out. Thus whensoever God putteth any thing into man's heart to do, it pricketh him on forward, that he cannot rest until he have finished it. Nehemiah was here moved by God to this work. God for his mercy's sake inflame many men's hearts with the like earnest desire of building God's spiritual City, that the workmen may be many, strong and courageous: for the work is great and troublesome the enemies many, malicious, and stout hinderers, in number infinite, and true labourers very few. Gregory saith well, there is no such pleasant sacrifice afore God, as is the earnest zeal to win souls unto the Lord. The judg. 21. men of jabes Gilead when the Israelits joined altogether to punish that wicked adulteryin Benjamin stood by, looked on, and would take part with neither of them, not knowing who should get the victory, thinking to scape best, & picka thank in meddling on neither part: but for such double-dealing, the Israelites set on them afterward and destroyed them. A just reward to fall on such, as will stand by, and look how the world goeth, meddle of no side, for fear of a change, or else join A just reward to fall on such as will stand by, & look how the world goeth, meddle on no side, for fear of a change, or else ever join with the stronger part. How full the world is this day of such double faced popish hypocrites, that will turn with every wind, good men lament, and God must amend, when pleaseth him. They be the worst men that live. Such men be of no Religion: some call them Neuters, because they are earnest on no side. Some call them uterques, because they be of both sides as the world changeth. some call them Omnia, because if a Turk or any other should come, they would yield unto them all. They be like freeholders, for whosoever purchaseth the land, they hold of them all, though every year 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 himself every day a new God, and a new religion, and the more the worse. 13. And I went forth. In these next verses is nothing but the way described, by which he went to take the view of the walls, how they were pitifully destroyed, and how they might best & most speedily be repaired. The gates of Cities have their names on some occasion outwardly given, as the Northgate & the East-gate, because it goeth Northward or Eastward: sometimes of them that builded them, as Ludgate and Billingsgate, of Lud and Billinus: sometimes of things that are brought in or carried out of the City by them, as the sish-gate, the dunghil-gate, etc. This gate that he goeth out at first, is called the vally-gate, because the way into the valley of josephat, which lay afore it Eastward, betwixt it & Mount olivet, was through it. This valley was called josephats', by reason of a noble victory that God gave josephat there. divers people joined themselves together against josephat, but god so ordered the matter, that 2. Chro. 20. one of them killed another & josephat looking on, after the slaughter came & took all their riches and spoil, & he delivered without any stroke giving. The Dragons-well had his name of some venomous serpent living there. The dunghil-gate, because the filth of the city was carried out thatway. The wel-gate & kings fish-poolc, because there was great plenty of water-ponds, watering-places etc. The brook he speaketh of, is thought to be Cedron, which is spoken of in the gospel, john the 18. Nehemiah when he had viewed all 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 pass on horsseback, so miserably were they torn and overthrown, and all the gates that should be shut, were burned to ashes. Orighteous God, and miserable people. God of his mercy foretold them by his Prophets, that if they fell from him, and served other Gods, these mischiefs should fall on them: but they blinded in their own affections, believed it not. O stony heart, learn here how vile a thing sin is in God's sight: for, not only the man thatdoeth sin, is punished, but the earth, the country, the stones, the walls, the city, trees, corn, cattle, fish, fowl, and all fruits, & other things that god made for man's necessity, are perished, punished & turned into an other nature for the sin of m an: yea, & not only worldly things, but his holy Temple, law, word, & religion, the ark of God, the Cherubins, the pot with Manna, the mercy seat, Aaron's rod, with all therest of his holy jewels, were given unto the wicked Nabuchadnezzers' hand, for the disobedience of the people: & God will rather suffer his open enemies to enjoy his wonderful benefits, than his flattering friends. When Adam had sinned, the earth, which afore was decked with all good fruits, brought forth weeds to punish them withal. For the wickedness of Sodom, God not only cruelly destroyed the people in it, but to this day that pleasant ground, which afore was like paradise is now barren, full of filthy mire, slitche, tar, etc. and the air of it so pestilent, as divers do write, that if any birds sly over it, it killeth Psalm. 107. them. The whole country of jewrie, a plentiful land, flowing with milk and honey, of his own nature, by the disobedience of the people became a barren land, as David teacheth in his psalm. The lord turneth a fruit full ground into a barren, for the wickedness of the dwellers in it. jerusalem was not only destroyed now thus piteously by the babylonians, but after ward by Vespasian the Emperor, and had not one stone left standing on another, and the jews driven out ofit, who now live scattered through the world, abhorred of all good men, and under God's heavy rod, for crucifying the Lord jesus Christ the son of God, and their continual despising of him. Let every man therefore learn reverently in the fear of God to live: for sin will not only be punished with everlasting death in the world to come, but even in this life man himself is plagued, and all things that should serve or pleasure him, shallbe turned to his destruction, because he would not serve his God as he ought to do. What can be a more righteous judgement of God, then so to order things, that no creature of God shall serve a wretched man, which will not serve not fear the Lord his God and creator. Sin is so vile in God's sight, that ne will punish those innocent, unsensible, and unreasonable creatures, as the stones in the wall, the house wherein thou dwellest, the earth whereby thou livest, which never sinned, for the sin of thee wretched man. O consider how God abhorreth sin and disobedience of his word, that he could never be pacified, but by the death of his own dear son Christ jesus for thy sins. O miserable man, consider thy wretched state: thy sins pulled thy Lord Christ from heaven to hell, from joy to pain, thou causedst him to be whipped, and hanged on a tree, thrust to the heart with a spear, by his blood to save the: thou causedst him to die that thou might'st live. If thou shouldest deal thus with another man thy fellow, what wouldst thou think thou hadst deserved? And when thou hast thus misused thy Lord and Christ, the son of God, crucifiing him again, and yet continuest Hebr. 10. in sin, contemning his commandments, treading the son of God under thy feet, and esteeming the blood of his eternal Testament as a profane thing, how canst thou look up unto him? how canst thou hope for mercy? Wicked men are so horrible in God's sight, that the Angels in heaven abhor them, the creatures on earth disobey them, good men fly their company, and devils in hell pull them unto them: and yet malice hath so blinded them, that they cannot turn unto the Lord. But whatsoever there is in us, O God, forget not thou thyself, show thyself a God still, though we forget thee. As thou lovedst us, when we were thine enemies, so love us still now, whom thou hast made thy friends, and bought so dearly, and turn us, good God, that we may love thee. Remember, O Lord, whereof we be made: from the earth we came, on the earth we live and delightin earthly things: unto the earth we shall return: thou canst not look for heavenly things to come from so vile a matter, this earthly nature cannot be changed, but by thy heavenly spirit: deal not with us therefore, O Lord, in justice, as we deserve, but in thy great mercy, which is our sure salvation, and let thy manifold mercy devour our manifold misery, that our manifold sins be not laid to our charge. Gracious God forgive us: as our misery is endless, so is thy mercy, & much more large than we can think. As we see God deal in his anger with this City, for the sin of the people that dwelled in it, so he will deal with all obstinate breakers of his law in all ages and places, without respect of persons. The walls of the city may well be compared to the Magistrates, which both defend the people from their enemies, and also govern the Citizens within: as the walls keep out other from invading, so they keep in the inhabitants from straying abroad: & the gates of the City may well be compared unto the ministers, which open the door of life to all penitent persons, by the comfortable preaching of mercy promised in Christ, & shut heaven gates against all reprobate and impenitent sinners, by terrible thundering of his vengeance, threatened to such in his word. The walls are destroyed, and the gates burned, when the rulers and ministers do not their duty, but care for other things. And as this wretched people had justly for their disobedience neither walls left to keep out the enemy, nor gates to let in their friends, but all were destroyed, so shall all godless people be left without godly Magistrates to govern them, and live in slavery under tyrants that oppress them, and also without comfortable Ministers to teach them, and be led by blind guides that deceive them, and so the blind lead the blind, & both fall in to the ditch, to their utter and endless destruction. They be not worthy to have either Magistrate or preacher, that will not obey laws, nor believe the word. This Osee the Prophet foretold them should fall on them saying: The people of Israel should sit many days without a Prince, without sacrifice, and Image, without the Ephod and Teraphin: and yet in the end they should return unto their God. But they feared not these threatenings then, no more than we do now: yet as they fell on them then, so will they fall on us now. After that Nehemiah had thus diligently viewed the walls, and the breaches of them, he was more able to render a reason, and talk with the rulers how they might be repaired. A good rule for all those that have any charge committed to them, that they should first privately consider the things they have to do themselves, and then shall they be more able to consider who giveth best counsel for the doing of it. Rashly to enter on it, a wise man will not, nor open his mind to others, until he have advised himself privately first what is best to be done: and so shall he be best able, both to render a reason of his own doings, and also to judge who giveth best advise. 16. The Magistrates knew not whither I went, or what I did: and to the jews, the Priests, the Nobles, the Rulers, and the rest of the workmen, I told nothing hitherto. 17. And I said unto them, ye know the misery that we be in, how jerusalem is wasted, and her gates burned in the fire: come & let us build the walls of jerusalem, that we be no more a reproach. 18. And I told them of the hand of my God, that it was gracious toward me, and also the King's word, that he spoke unto me: and they said, let us rise and build, and they strengthened their hands to good. NEhemiah not only like a Godly zealous man is diligent to set forward this work, but also like a very wise man, showeth in his doings the chief properties of him, that hath weighty matters committed unto him. He that hath great matters to do, must be faith full and trusty, and also secret, and keeping counsel close: as the Poet saith; Fide & taciturnitate est opus. And where every sort must be made privy in such a work, hitherto he had opened it to never a one. 19 And I said unto them. After Nehemiah had thus long kept his purpose secret and diligently viewed the walls how great the breach was, how it might be best and speedily repaired, and was able to talk with all sorts, and render a reason of his doings to every one both high and low in authority, to the common sort of the jews, to the workmen, Priests, and Rulers: he now propoundeth the matter unto them all, & in few words, after he had declared the misery that they were in, and how that famous City lay open to all enemies to invade, to their great shame, exhorteth and encourageth them to fall to the building of the walls, and live no more in such shame and reproach, as they had done, but recover their old estimation again, for he had found favour both in God's sight and the Kings. There be two kind of reasons to persuade a man to do any thing: the one is, if he declare how hurtful and shameful it is to do or suffer such a thing to be done or undone. The other reason is, to open unto him what good help and encouraging there is to set it forward. The shame was great, that for their great sin and disobedience gods people, who craked so much of their good god, should live in such slavery under infidels, as though their God could not, or would not deliver them. The hope to prosper well in this building was great, for that both God & the King had showed great tokens of their goodwills for the furtherance of this good work. Both these kinds of persuasions he useth here: his words be not many, but effectual. For as the shame was, to lose their City, so the glory should be greater in recovering it: & wise men use & love few words; for either those will serve good men, or more will not. The woeful sight of those broken walls, & this miserable slavery of the people in it, were sufficient to move a stony heart to pity, though never a word were spoken by any man: but those weighty reasons well considered, made them all to fall to work with great courage. What man had so little feeling of God and honesty, that would not help to build God's City and their own country. Those that love to hear themselves talk, and with many words to colour their ill meaning, may here learn how a simple truth plainly told in few words, worketh more in good men's hearts then a fair painted tale that hath little truth, and less good meaning in it. An honest matter speaketh for itself, and needeth no coullouring, and he that useth most flattering & subtle words, maketh wise men mistrust the matter to be ill. A few words well placed, are much better, than a long unsavoury tale. 18. And I told them. After that Nehemiah had briefly set afore them, the misery they lived in, the cruel destruction of jerusalem, which God chose for himself to dwell in, and what shame it was for them, not to recover by well-doing that which their fathers for their wickedness lost: he now declareth unto them, as a full reason to persuade any man that would be persuaded, and saith; both the hand of his God was gracious toward him in this enterprise, and the King's words were very comfortable. When a man hath both God and the king of his side, what needeth he more? who can hurt him? what should he doubt or be afraid of: what would he have further? God had given him such a favour in the King's sight, that as soon as he asked licence to go & build the City where his fathers lay buried it was granted: and the liberality and good will of the King was so great, that he granted him both soldiers, safely to conduct him to jerusalem, and also commission to his officers, for timber to this great building. What should they mistrust or doubt of now? There wanted nothing but a good will and courage on their side: if they would rise and work lustily, no doubt the work would be finished speedily. Nehemiah: still calleth him his God, as though God heard his prayer only, and moved the king's heart to give him licence to build this City, which many diverse times had wished and laboured for, and could not get it. He thought this to be so great a blessing of God, that he can never be thankful enough for it, and therefore calleth him his God. He that loveth his God earnestly, rejoiceth in nothing so much, as when he seethe those things prosper, whereby God's glory may be showed forth. He careth more for that, then for his own pleasure & profit. And when such things go backward, it grieveth him more than any worldly loss that can fall unto himself. And though some wavering worldlings may say: the King might die, or change his good will from them, and god many times, when he hath given a good beginning for a while, yet in the end he cutteth it of & by this means discourage other from this work, & will them not to meddle: The time might change, and then they might be blamed: and Nehemiah although he was in great favour with the King at this present, yet being absent long from the Court, might soon be forgotten: others that bear him no good will, might creep in favour and bring him into displeasure (for in the Court commonly, out of sight out of mind:) These and such other reasons would soon withdraw dissemblers from their good furtherance of this work: Yet God so wrought with them all, that they all boldly took this work in hand, and finished it. God of his great goodness, for the better exercising of our faith, hath thus ordered the course of things that although when we look into the world, we shall find many things to withdraw us from doing our duties to his majesty, yet, by his holy spirit, he hath given us faith and hope of his promised goodness, that nothing should discourage us from doing our duties: for we have him on our side, that hath all things at his commandment, and whose purpose none can withstand. Let the world therefore waver never so much: Let it threaten never such cruelty, let it counsel and persuade as craftily as it can, to meddle in no such matters of God: Yet good men cannot be quiet, until they have showed their good will to the uttermost of their power, for the furtherance of God's work, and obedience of his will. Abraham, Gen. 12. when he was bidden to leave his country and kinsfolk, and go into that place that God would show him, might have many reasons to stay him: as that he could not tell, how to live when he came there, that he should want the comfort of his friends, live amongst strangers, and those that would rather hurt him, then help him: yet none of these could stay him, but he would follow whether the Lord would lead. God bad him sacrifice his son Isaac, having no issue, and yet promised him that in his seed all nations should be blessed. Abraham could not tell how these two should stand together, both to kill his Gen. 22. son, and to have issue of him: yet he doubted not in faith, but rather Heb. 11. than his promise should not be true, God would raise him from death, to beget and raise up seed after him. When Isaac, going to besacrificed, asked his father where the sacrifice was that should be killed (for he had the wood on his back) and the fire in his hand: Abraham, not doubting, though not knowing how, where, nor when it should be done, said, God will provide himself a sacrifice, my son: and proceeded Gen. 22. to sacrifice his son, until the Angel stayed him, and showed him a Ram in the bushes, which he should offer unto the Lord in stead of his son. The Apostles, when our saviour jesus Christ sent them out to preach without bag or wallet, money, or staff, made no Math. 10. question how they should live, or defend themselves against so many enemies, or how they should teach others, that never went to school themselves to learn: but obeying his commandment, and believing his promise, went forth boldly, and did their message diligently, and God blessed their doings wonderfully. When they came again unto him, and told him how well they had sped, he asked them, whither they wanted any thing by the way, while they were in his service? and they said, nay. Thus good men will not be withdrawn from serving their God, though many worldly Luke. 22. reasons might withdraw them: and God will so increase their faith to go forward, that nothing shall discourage them. They will rather stick to God's promise, than any cunning practice of man. A good beginning is a great reason to persuade a man, that God will give good success unto the end. David comforteth himself to kill Goliath, because he killed a Lion and a Bear, when he was young, keeping sheep. God never doth anything in vain, but when his faithful servants take things in hand of mere love and duty to further 1. Sam. 17. his glory, he ever bringeth it to good effect. The good success that God hath given us afore, should persuade us that he will give us more. Hypocrites, faint hearted soldiers, double dealers, and those that be not grounded upon a sure faith & hope of his promised goodness, oft fail of their purpose, through their own default. God hath promised nothing to such dissemblers, & those that trust him, he never faileth. Let all those therefore that fear the Lord unfeignedly, boldly begin the Lords work, continue it stead fastly, look for the mighty furtherance of the same faithfully, & no doubt they shall have it. Who ever to this day trusted in the Lord in vain, but he had good success in his doings? Let no man mistrust God's goodness to further those good things that he taketh in hand: let us work diligently, and commit the success to him boldly, no doubt he will bring it to good pass. When they had well considered Nehemiahs' words and his good counsel, they cast all perils away, and said, let us rise and build those decayed walls. Let us linger no longer, but speedily fall to labour, and recover that with our diligence, that our fathers lost by disobedience. Now they buskle and bown themselves to this work, they spit on their hands, and take better hold than afore, they buckle themselves to labour with courage, not to be driuch from it any more. So much can a few words, spoken in the fear of God uprightly by some man, at some times doc, that cannot be gotten at other times by many persuasions, Aggeus, when they had lain many years on sleep, forgetting the building of God's house, with like few words so encouraged them to work, that they finished the Temple in four years, which afore had lain almost 40. years unlooked at. So can God make them earnest in a short time, when pleaseth him, which afore had been cold and negligent. And this courage that they gather now, camerather by gentle persuasions, then by fearful threatenings: for good natures are moved rather with the glad tidings of the Gospel, than sharpness of the law. The law threateneth correction, the gospel promiseth blessings: the law killeth, the gospel quickeneth: the law breedeth fear, the gospel bringeth love: the law casteth down, the gospel reareth us up: the law layeth our sin to our charge, the gospel saith, Christ hath paid the price for our reconciliation. A gentle kind of preaching is better to win weak minds, than terrible thundering of vengeance: yet is the law most necessary to be taught, to pull down froward hearts, and bring them to knowledge of themselves. I see divers of the Prophets terribly threaten the wickedness of their time, yet I see none of them, that doth so mightily dissuade them from their ungodly life, as Aggeus and Nehemiah with their mild dealing, bring so many to repentance: Both be good and necessary, but the gospel more comfortable, and the law fearful. fear maketh a man many times to fly from ill, but love maketh him willingly to do good. Solomon saith, love is as strong as death: for as all things yield unto Cant. 8. death, so nothing is to hard or painful for him that loveth, but he will adventure at all perils, until he get the thing that he loveth. S. Rom. 8. Paul saith, who shall separate us from the love of Christ jesus? Shall trouble, anguish, persecution, hunger, nakedness, jeopardy, or the sword? if thou wouldst have a man earnest in any thing, rather draw him to it by love, then drive him to it by fear: bring him once to love it earnestly, and nothing shall make him afraid to stand to it manfully. Fear maketh men cold, discourageth them, and many times turneth them to hatred. That preacher therefore which will win most unto God shall rather do it by gentleness, then by sharpness, by promise, then by threatenings, by the gospel, then by the law, by love, then by fear: though the law must be interlaced to throw down the malice of man's heart, the flesh must be bridled by fear and the spirit comforced with loving kindness promised. Nehemiah useth both the law and the Gospel to persuade them withal. The 17. verse layeth afore them the misery they were in, to live under heathen, & strange Princes, the pitiful sight of their broken wall, their gates burned, whereby they lived in continual danger of the enemy round about them to be spoiled & murdered: the shame was no less them the loss, that they could not repair and recover by their well doing that their fathers lost, & they had dwelled so many years in it since king Cyrus gave them licence to go home again: all which were the heavy burdens & curse of the law. But this verse setteth afore them the gracious goodness of God and the King, which had given great tokens of their good will & favour toward the work of their mere mercy: & so both the law and the gospel laid afore them, the misery taken away, and mercy offered unto them, they should most thankfully receive the goodness promised, & avoid the great burden of misery, that they so long had borne. This kind of teaching is very meet to be followed of all preachers, and those that shall speak unto a people, where all sorts of states are to be persuaded: for these kinds of reasons touch all sorts of men: and if it be done in the fear of God, it will work as it did then. Those be the best scholars that will learn without the rod: yet none so good but at times he needeth the rod: and a wise schoolmaster will make such choice of his scholars, whom he will have learned, that he shall profit more with gentleness than cruelty: and such asses as must continually have the whip, are meeter to be driven from the school to the Cart, then by their loitering to hurt others. 19 Sanballat the Horronite, and Tobias the servant an Ammonite, and Gesem the Arabian heardit, and they mocked us, & said: what is this thing that ye do? do ye fall away from the King? 20. And I answered them, & said unto them: the God of heaven is he that hath granted us prosperity, and we his servants will rise up and build: and as for you, there is no portion and right nor remembrance in jerusalem. These men as they were sad at Nehemiahs' first coming, when they see that any man had found such favour with the King to do good to jerusalem: so now were they almost mad for anger, when they heard that they went about to build the walls of jerusalem. Openly to withstand them, or forbidden them to work, they durst not, because they had the King's Commission to do so: but so much as they durst they discourage them, they mock them, they threaten to accuse them, &, of that which would make any man afraid, they lay rebellion to their charge, and say, they would build that City for no other cause, but that they would make themselves strong against the King, fall away from him, set up a King amongst themselves, obey none, but use their old liberty, & rule all about them, as they did afore. These men bear some authority in the country, and like proud bragger's, & dissembling malicious enemies to God & his word, they would hinder so much as thy could this building. The world is to full at this day of such like dissembling hypocrites. The one soite if they come up of nought, & get a badge pricked on their sleeve, though they have little, yet they look so bog & speak so stoutly, that they keep the poor under their feet, that they dare not rout. All must be as they say, though it be neither true nor honest, none dare say the contrary. But the dungeon dissembling Papist is more like unto them: for he careth not by what means to get it, by fear, or by flattery, so that he can obtain his purpose. These men first mock the jews, and scornfully despise them for enterprising this building, thinking by this means to discourage poor souls that they should not go forward in this work: After that they charge them with rebellion. These two be the old practices of Satan in his members to hinder the building of God's house in all ages. 2. Pet. 3. judas in his epistle saith, that in the last days there shall come mockers, 2. Tim. 3. which shall walk after their own wicked lusts. Peter & Paul foretold the same. Our saviour Christ, though he was most spitefully misused many ways, yet never worse, then when they mocked him: both Herod, Pilate, the Priests and the jews. It is thought but a small matter to mock simple souls & so withdraw them from God: but Prou. 3. Solomon saith, he that mocketh shallbe mocked. And David, he that dwelleth Psalm. 2. in the heavens shall mock them, & the Lord will laugh them to scorn. This shall be the just reward of such scorners. It is justly to be feared, that as the jews were given up to Nebuchadnezzer, for mocking the Prophets and Preachers of their time, as it is written; so we, for our bitter taunting, scoffing, reviling, disdaining and despising of God's 2. Chro. 36. true ministers at these days shallbe given into our mortal enemies hands. What is more common in these days then when such hickscorners willbe merry at their drunken banquets, to fall in talk of some one Minister or other: Nay they spare none, but go from one to another, and can spy a mote in other men, but cannot spy their own abominations. Christ was never more spitefully and disdainfully scoffed at, than these Lusty Russians open there mouths against his Preachers: but the same lord Christ saith of his disciples, that he which despiseth them, dcspiseth him. What reward the mockers of Christ shall have, I think every man knoweth. Good men with heavy hearts commit themselves and their cause unto the Lord and pray with David: Lord deliver my soul from wicked lips and from a deceitful tongue. Solomon saith, God will laugh when such shall perish. Michol, wife to David was barren all her life for mocking her husband 2. Sam. 6. when he played on his harp and danced afore the ark of God. The children that mocked Elizeus and said, come up thou baldepate, come 2. King. 2. up, were all devoured suddenly of wild bears, that came out of the wood hard by. David, amongst many miseries that he complaineth of saith, that the scorners made their songs of him, when they were at their Psalm. 69. drunken feasts, and when he seethe no remedy how to scape their poisonful tongues, he patiently turneth him unto the Lord, committeth all to him, & in the latter end of the Psalm: God comforteth him and telleth him, what sundry mischiefs shall fall on them, for their despiteful dealing. When Belsazar King of Babylon made his drunken feast to his great men and called for the vessels and jewels which Daniel. 5. Nebuchadnezer hrought from jerusalem, that he and his harlots might eat and drink in them in despite of the living God of Israel: A hand appeared writing on the wall, which Daniel expounded, when none of his sowthsayers could do it, and said, his Kingdom should be taken from him: and so it came to pass. For the same night Belsazar was slain, and Darius' King of the Medes possessed his Kingdom. A just reward for all such drunken mockers of God, his people, Religion, and Ministers, and yet our merry tossepots will take no heed. Sara saw I smaell playing with Isaac her son, and said to Abraham, cast out the handmaid and her son, for he shall not be heir with my son. But S. Paul alleging the same text, calleth this playing persecution Gen. 21. & saith: as he that was borne after the flesh didpersecute him that was borne after the spirit: so it is now: but the scripture saith, cast out the handmaid and her son, for he shall not be heir with the son of the Gall. 4. freewoman: so shall all scornful mockers, jesters, and Railers on God, his word, Religion, and People, be cast out into utter darkness, and not be heirs of gods Kingdom with his children. This playing and mocking is bitter persecution, and therefore not to be used of good men, nor against good men and lovers of Religion. yet at this day he is counted a merry companion, and welcome to great men's tables, that can rail bitterly, or jest merely on the ministers. Such is our love towards God, his word, and ministers: but sure he that loveth God and the word in deed, cannot abide to hear the Preachers ill spoken of undeservedly. I cannot tell whither is worse, the scoffer, or the glad hearer. If the one had no pleasure in hearing such lewd talk, the other would not tell it. The other thing they charge the jews with all is Rebellton, falling from the King, and setting up a: Kingdom amongst themselves. When Elias rebuked Achab, and the people, to return unto the Lord, Achab saith unto him: art thou he that troubleth Israeli? nay, said the Prophet, it is thou and thy father's house: rebuking 1. King. 18. him, and teaching truth, was counted troubling of the common wealth and the King. What was the cause that King Saul and his flatterers hated poor David so much, and so cruelly sought his death, but that the people song after that Goliath was slain: that 1. Sam. 18. Saul had killed a thousand, and David his ten thousand: which was as much to say, as they thought that David was a mightier man than Saul, and meeter to be King. Daniel set open his windows, and contrary to the King's commandment, prayed thrice a day unto the living 〈◊〉 6. Lord, and therefore was accused of disobedience to the King, and cast to the Lion's den to be devoured of them. The Israelits in Egypt, Exed. 1. when God blessed them, and increased them to a great people, were accused that they waxed so many & wealthy that they would rebel against the King: and therefore to keep them under, were oppressed by the taskemasters, and set to make Brick for their buildings. When our Lord & master Christ jesus was borne, the wisemen asked where the King of the jews was? Herod was mad, and killed all Mat. 2. the children of two years old and under, lest any of them should come to be King and put him down. When our saviour Christ said his kingdom was not of this world, than said Pilate, thou art a King then: Ihon. 18. Whereupon the jews took occasion to accuse him of treason: and said, everyone that maketh himself a King speaketh against the Emperor, for we have no King but the Emperor. The Apostles were accused that they had troubled the commonwealth by preaching Christ, and filled jerusalem with their doctrine, contrary to the commandment Act. 5. of the Priests and Elders. jason was drawn out of his own house for lodging Paul, being accused that he had troubled the world and disobeyed the Emperor. When Saint Paul had preached Christ in Athens, he was accused for troubling the state by teaching his new doctrine: Act. 17. thus ever the building of God's house by preaching of the Gospel hath been charged with rebellion, disobedience to Princes, and troubling of the commonwealth and peace. But good men have not been dismayed at such big words, but with good courage have proceeded in their work, having the testimony of a good conscience that they be not guilty of any such thing. 20. And I answered. This was the first push, but not the worst that they had to discourage them, for proceeding in this building: and not unlike but it made some afraid, to hear such bog words, and so great matters laid to their charge, by men of such authority as they were. But as they were not ashamed so unjustly to accuse God's people, so Nehemiah steppeth forth, as boldly answereth for them all, and defendeth their doings. A worthy example for all those that be in authority to follow: they have not the sword committed unto them in vain, they ought to defend both by word and deed, in their well doings, those that be committed unto them. Their duty is, not to suffer God's enemies to invade or hurt, slander or blaspheme those, that they have charge over, but draw the sword, if need be, to drive away such wolves and punish such wicked tongues. It is not as we commonly say, when any danger or persecution ariseth for the doctrine, or that the ministers are untruly reported of: let the preachers defend it, it is their duty and vocation, we are not learned, it belongeth not to us, our care is for the commonwealth only. Religious magistrates will neither do so, nor say so: they will not suffer, as much as in them lieth, the Church, Religion, doctrine, nor the ministers to be ill spoken of, reviled, defaced, nor overrun. They be mouths, to speak for God's people, as Moses was unto Pharaoh: they be hands to fight for them, they be Rulers to defend the good, and punish the evil. jephthe when the Ammonites fought against Israel, defended the cause in disputation judg. 11. by words, and after in battle with sword. The good King Ezechias, when he received the blasphemous message and letters e. Kings. 18. from Rabshakeh against God, his Temple, people, and Religion, he seeketh by all means to defend them all, and encourage the people not to fall away from their God in that great danger. When Holophernes railed on God and his people, Achior and Judith defend them, and she cutteth of his head. When the great Giant Golias reviled the people of God, and provoked them to fight with him 1. Sam. 14. hand to hand, if they durst, for the victory: none we, found that durst do it: but poor David, with no strong weapons, but his sling and a few stones, killed that lusty champion and delivered his people. When Dathan, Chorah and Abiram, with 〈◊〉 fellows, railed against Moses and Aaron God's true ministers, Moses committing 〈◊〉. 16. the revenge of it to the Lord, warned the people to departed from their company, lest they perished with them, by that strange death: and straight ways the earth opened, & swallowed up them, & their goods, and tents, where they 〈◊〉, quick into hell. Nay women were not spared: for Marie Moses sister was smitten with a leprosy for railing on Moses her brother, God's lieutenant over them. As the magistrate therefore both with word and sword must defend God's cause, his Religion, temple, people, ministers and doctrine, so must the preacher, and those that be learned, with their pain, prayer, preaching, and all other means that they can: yea if our goods or lives were required for the defence of it, no state of man ought to refuse it. For this end are we borne and live, to glorify our God, and set forth his praise: for this purpose are all things given us, and therefore must not be spared, but spent and bestowed, when his glory requireth. For this cause Esaias the Prophet gave his body to be sawen in sunder with a saw of iron. For this cause jeremio jere. 38. was cast into a dungeon of Mire and filth, Daniel into the Lion's den; Saint Paul pleadeth his cause oft in chains at jerusalem, & at Rome afore Festus, Felix, and Agrippa: and our Lord and master Christ jesus, afore Annas, Caiphas, Pilate and Herod: john Baptist lost this head for this quarrel, & no good man will think any thing to dear to spend in Christ his master's cause. For this cause Tertullian, Ireneus, justinus, Athanasius, Chrisostons', Nazianzenus, have written great books against the heathens, which railed on our Religion. What infinite number of Martyrs have stood stoutly and given their lives in the same quarrel? he that hath seen any learning, can better tell where to begin, then where to make an end of reckoning, the number is so infinite: and our late days have given sufficient proof there of under that bloody butcher Bonner, that the most ignorant, if he will open his ears and eyes, might hear and see great plenty. But alas the fiery faggots of those days were not so grievous then, as the slanderous tongues be now in our days. Nebuchadnezzer made a law, that if any did blaspheme the God of Sidrach, Dan. 3. Misach, and Abednego, he should be slain, and his house made a dunghill. Moses made a law, that every blasphemer should be stoned to Levis. 24. death. Seeing God and Princes have made such strait laws against such lewd railers, good Rulers should see some correction done, and not with silence to suffer ill men to talk their pleasure on God's city, Religion, & ministery. While others possibly made courtesy to speak and answer these busy bragger's and quarrelers, Nehemiah steppeth forth boldly, defendeth this cause stoutly, answereth their false accusation truly, encourageth the people manfully to go forward with their work, despiseth their brags, & telleth them plainly, that they have no part, nor right, nor are worthy to be remembered in jerusalem. The effect of Nehemiahs' answer was, that the God of heaven had given them good success hitherto in moving the hearts of king Cirus & Darius first to the building of the temple, & now of Artaxerxes to restore the city: they were his servants, & worshipped him, end he stirred them up to this work: for of themselves they were not able to do such things. They served no Idols nor false gods, they needed not to be ashamed of their master, the God of heaven was their Lord and they his people, he was their master and they his servants, he their King, and they his subjects: they would go forward with their work, they must have a City to dwell in to serve their God, who would defend them in this their well doing: these men had no authority to stop or forbid them to work, they had nothing a do in jerusalem, nor any authority, they would not obey them, but with all diligence apply this work until it be finished. The Apostles, when they were forbidden, preached, and would not obey, but said, they must obey God that bade them. Thus must all they, that take Gods work in hand, confess it to come from God, and that he blesseth their doings, that all the praise may be his, and that they of themselves be weak & unable to do such things, without his special grace and assistance. All good men in such enterprises will say with David; Not unto us O Lord, not unto us, but unto thy name give all the glory. If these wicked men had had any worldy shame or fear of God in them, they would have Psal. 125. quaked & trembled, as the good men rejoiced to have God on their side to further them: so they, when they heard the god of heaven named to be against them, and that it was his doing, they would have forsaken their Idols, and have furthered this building, or at lest have sitten still, and not hindered it. For who is able to withstand his will, or hinder that he will have forward? The Devils in hell quake and tremble at the naming and considering of God's Majesty, but these wicked Imps not only now, but sundry times, as appeareth hereafter in this book, most cruelly, spitefully, and craftily go forward in their old malice, and by all means seek the overthrow of this building. So far worse is a Devil incarnate in an ill man, then by himself in his own nature. When the Devil will work any great mischief, he taketh commonly one man or other, Angel or creature to do it by, knowing that he shall do it more easily that way, then if he should attempt it by himself. How is every murder, false witness, whoredom, robberic, etc., committed, but when the Devil stirreth up one man against another? Let every good man therefore take heed unto himself, how he yoaldeth unto sin. For in that doing, he maketh himself a slave to the Devil, and his instrument to work by, One Devil, will not offer that villainy to another Devil, to make him his slave, but if he can bring man unto it, there is his rejoicing. Take heed therefore, O man. In that they confess themselves to be the servants of the God of heaven: it is as much to say, as they wrought not for themselves nor at their own appointment, nor for their own profit: they wrought for their master's cause, and for his glory. Good servants in all their doings will seek their master's profit and praise, not their own: they live not for themselves but all the profit of their doings returneth to their masters. If they take any thing to themselves more than their master giveth them, they be thieves unto him, they do him no true service. Let all the builders of God's house therefore, whether they be rulers in the common wealth, as Nehemiah was now, or of the learned sort in the ministry, or else where, not only confess in words, that they be servants to the God of heaven, but most humbly, simply, and boldly show it in their deeds, that they seek their master's praise and glory, the common profit of their country and not their own: that they work for him, and not for themselves, & that they serve him not for any worldly respect, or gain, or honour, but uprightly for conscience sake serve and obey him, yield all praise to his glorious name, taking nothing to themselves and being not afraid to go forward in his building for any bragger's, knowing that all the pride of man's heart, which setteth up himself against the God of heaven, is vile and vain: and that their God will defend his servants and confound his foes. It is no rebellion against Princes to do that which God commandeth: for Princes themselves are bound as well as other meaner degrees to serve the Lord God of heaven with all their might and main: and unto the same God they must make account of their doings as all other must. For this building they had the King's commission, and therefore it was no treason to do it. It is more glorious to be called Gods servants, then to have all the titles of honour and dignity that the world can give. He that serveth the Lord truly is master of sin, hell, death, and the devil, and by the assistance of gods holy spirit shall not be overcome of them, but shall overcome and conquer them: which is greater honour, than any worldly Prince can give. The woman that had an evil spirit in her, confessed Paul & his fellows to be the servants of the mighty God, and that they taught Act. 16. them the way of salvation. See then how devils are afraid of God's servants. Paul in all his Epistles rejoiceth in nothing more, then terming himself an Apostle and servant of Christ jesus. The holy ghost told Paul that in every City where he should come, there were Chains and troubles ready for him: but he said he cared not for them, for his life Act. 20. was not dear to him, so that he might run his race, & testify the glorious Gospel of God. be not ashamed therefore of thy master: for our saviour Christ saith, that whosoever denieth him afore men, he will deny him afore his father in heaven. worldly masters will not cast away their faithful servants, but maintain them as they may; and thinkest thou that God will forsake his servants? Thinkest thou a mortal wretched man to be more loving to thee then the eternal God and merciful father that made thee, feedeth thee, and defendeth thee, when man cannot help thee? yea loveth thee better, than thou lovest thyself, and stayeth thee from running from him, when thou wouldst willingly seek thine own destruction wilfully. Stand to boldly, forsake him not cowardly. Policarpus an old man, when he Euseb. 4. Cap. 17. should suffer martyrdom, was advised by some to have pity on his old age, and not so stiffly to stand. Nay, saith he, I have served my master Christ Niceph. 3. 35 these 86. years, and he did me never harm, I will not for sake him now in my last days. Thus Nehemiah stoutly answering them, and boldly encouraging his fellows, goeth forward with the work, contemneth their mocking and false accusations, & falleth to his building again: so must all good builders of God's house neither be afraid nor weary of scroneful mockers, threatenings, accusations, or violence: but manfully go forward to the end, knowing that their God is stronger, wiser, and more willing to defend his people, than his enemes shallbe to hurt them. He that putteth his hand to the Luke 9 plough, and looketh backward, is not meet for the kingdom of God, saith Christ our Lord. And he that continueth unto the end, shallbe safe. Mat. 15. 20. Our saviour Christ, when he preached, that what soever went in at the mouth did not desile a man, was told by his disciples that that doctrine offended the pharisees: but he answered them and said, every plant that my father hath not planted, shallbe plucked up etc. As though he should say, their doctrine is not from my father, and therefore cannot stand: let those blind guides alone seeing they be wilful & obstinate and will not learn: go ye forward with preaching of the Gospel, care not for them. So every good man must continue that he may say with S. Paul, I have kept my faith, I have run my raoe, 2. 〈◊〉. 4. the crown of right eousnes is laid up in store for me, etc. After that Nehemiah had thus boldly answered them, and encouraged his countrymen to their work, he now turneth him to Sanballat and his fellows, and showeth himself to make as little account of them, as they made of him, and saith: As for you ye have no right, part, nor remembrance in jerusalem: as though he should say, what have you to do with us in this building? ye are not jews borne, as we be, ye belong not to Israel, nor are partakers of his blessing. Ye be Samaritans, strangers to his City and commonwealth, ye be none of gods household: if ye will be doing, meddle where ye have to do. This City God himself did choose for his people to dwell in, and serve him. Ye be Idolaters, & worship not the true God of heaven: if ye will be building, build ye Samaria your own head City: ye are no Citizens here, nor have any freedom, liberty, or privilege granted unto us, ye be none of our corporation, nor denizens, ye shall have nothing to do here. All that build here, have their portion of land & living in this city & country appointed for them: they shall have justice, right and law ministered unto them, & for a perpetual remembrance of their faithful service unto the living God, their names shallbe registered, that all posterity may know their doings, & praise the Lord that strengthened them to this building: but ye have none of all these. For when the land was divided by lot and measure by joshua, ye had no part appointed for you: under the law ye do not live, but have lived after your own devise, nay, ye bear such hatred unto us, that ye will not willingly eat, drink, nor keep company with us friendly: let us alone, trouble us not, get you hence, & let us fall to our building again It is no small blessing of god when he calleth any to be a builder of his house, for both in this world his name shallbe had in perpetual remembrance, and he is written in the Book of life, where no death canprevaile. David saith, the righteous man shallbe had in perpetual remembrance: and Saint John saith, that he that is not found written in the book of life, shall be cast into the sierie lake. The builders Psalm. 112. revel. 20. of this city now have their names written in the next Chapter following for their perpetual praise in this world, to teach us, that as the builders of this worldly jerusalem have their names registered here, much more the builders of the heavenly Icrusalem have their names written in the Book of life to their salvation. Ill men and troublers of God's building have their names written in this book to. What more blessed than is he that hindereth? Solomon teacheth and saith: the remembrance of the righteous is to his praise, But the name of the wicked stinketh. This is then the difference, and thou prover. 10. mayst choose whither thou wilt be remembered to thy praise or to thy shame, & with the good will of the living or hatred. But by this answer of Nehemiah, when he saith that they have no part, right, nor remembrance in jerusalem, it is partly given us to understand: that when they could not hinder this work by big brags & threatenings, they offered themselves to join with them in this building to take their part, & bear the charges fellowlike: for why should he deny them these, except they required it. But Nehemiah a wise man would neither be afraid of them, as open enemies, nor receive them into his fellowship, as feigned friends. Wherein he teacheth all true Christians how to behave themselves in building of God's house. That is neither to fear the one, nor to receive the other. S. Paul saith, be not yoked with infidels, what hath righteousness to do with unrighteousness, light with darkness, or Christ with Belial? God's people are knit together with two bonds, the one is Christ their head, who giveth life to all members of the body, the other is brotherly love among themselves. But neither of these can be found in Idolaters, for they neither take Christ for their head and live by him, nor they love not Christians as their breetherens, but dissemble with God and man. All Christians have one God, one father, one baptism, one Religion, one law to live under, and one heavenly kingdom to look for: but Infidels and hypocrites have many Gods, all Religions be alike unto them, they live as they list, and that is their law and will, to go to heaven after their own devise, if they can get it. Yet they have a delight to thrust themselves in among God's people, pretending a love unto them, where in deed it is for no good will, but to learn their secret counsels and purposes, that by such means they may betray them when occasion serveth. But wise builders will admit them into no fellowship nor friendship, as Nehemiah here utterly Ezra. 4. refuseth them, and will have nothing to do with them. But this case is more plainly propounded to Ezra, and there I have spoken more largely of it and: Ezra plainly determineth the matter there who so list to reed and consider. God be praised. A. PRAYER. WHereas of thy great power, most gracious God, thou hast not only made the hearts of all men, but farther of thy plenteous mercy hast taken into thy custody and defence the hearts of all those that thou hast chosen in Christ jesus to serve thee, grant us, heavenly father, we beseech thee, such an earnest love to the building of thy house and city, as thou gavest to thy faithful servant Nehemiah, that as he was sad, gave himself to prayer and fasting, and could not be merry, until he found grace in the King's sight, to repair thy decayed house and wasted City jerusalem, so we by diligent prayer calling on thy name, and humbly submitting ourselves to thy blessed will and pleasure, may not cease crying at thy throne of mercy until we by the means of our spookesman Christ jesus thy son and our Lord, mate find such favour at thy hands, that by the assistance of thy holy spirit, according to our calling we may every one of us build the heavenly jerusalem, set up the kingdom of thy crucifiep Christ, and with one consent pull down the tyranny of Antichrist, to thy eternal glory, and comfort of our consciences. And as thou than movedst the hearts of heathen Kings, not only by laws, commissions, and commandments, to give licence to every one that would repair thy house, but also with great gifts and liber all rewards to set it forwards, so now most loving Lord move the hearts, we beseech thee, of all Christian Princes, humbly to throw their sceptre at thy feet with all their power, laws, Commissions & commandments, that they may by the authority committed unto them procure the speedy repairing of thy heavenly kingdom, & with their liberality maintain the builders of the same. And alas, O Lord, we are so weak of ourselves, and impotent to do these things without thee, that considering our miserable case, extreme need driveth us, impudently to crave thy fatherly goodness, not only to grant us all these thy blessings, but farther to confound the wicked devices of all greedy raveners, that seek the spoil & defacing of thy Church; & defend us from thy foes, our mortal enemies, Sanballat and his partakers, that we be not afraid of their proud brags, nor deceived by their subtle practices. Thou, most mighty Lord, mayst not only give us all good things, but also deliver and defend us from all ill: for of ourselves we can do neither of them to ourselves. Raise us up such rulers, o god, we most humbly beseech thee both in the church & common wealth, as may and will with the spirit of boldness incourag, the dull spirits of the fearful and wavering people courageously to go forward in thy building, as Nehemiah did: that neither mocking nor threatening of the Romish Sanballat & his members, nor the crafty practices of the flattering Ammonites prevail against us, but with all might and main we all may be found true workmen in thy house, so far forth as our vocation shall stretch to the confusion of thy enemies, thy eternal praise, & our endless comfort in Christ jesus thy son, our Lord and gracious saviour. Amen. CHAP. 3. BEcause this chapter standeth most in describing the building of the walls of jerusalem, by whom they were done, and what part every one did repair, rehearsing the name both of the builders, and of the portions of the walls that they took in hand to finish, (which thing seemeth strange, or rather unprofitable to the people, that understand not the mysteries of it, nor the fashion and situation of the City) I shall in few words pass over things not so necessary for the edifying of the unlearned, & not only such things as may increase the faith of the simple unlearned, for whose profit chiefly this labour is taken: and also in reforming their lives may move and stir them to a more careful building of the spiritual jerusalem, which thing is chiefly to be learned here, and to the which every one is bound with all his power to employ himself and all that he hath. The holy Ghost, who is the author of the holy Scripture, hath not put down any one word in writing whither in the new testament, or in the old, that is either superstitious or unprofitable, though it seem so to many, but it hath his mystery and signification for our learning, and either for the plainness of it, it may be understood of all men, or else for the deep mysteries that be hid in it, is to be reverenced of all sorts of men, and with diligence and prayer is to be searched out, as far as we may. The new building of this old destroyed City by God's enemies, putteth us in remembrance how Satan by his members had overthrown God's City and chosen people: and where now all sorts of men lay on hands justelie to repair it again, it teacheth us our duty how diligent every one should be in his degree to the restauring of God's City his Church to his old beauty and strength again. This City jerusalem was first called Salem or Solyma, where Melchisedech was king and met Abraham, returning with the spoil which he recovered from the king of Sodom and his fellows. Melchisedech Gen. 14. by interpretation of his name, is first called the King of righteousness: and after the King of Salem, that is, of peace, who representeth unto us Christ jesus, as the Epistle, to the Hebrews saith, which is the King of all righteousness, and by whom all we are made righteous, as the Apostle saith, and is a Priest for ever after the order of Heb. 7. Melchisedech, and offered up that sweet and saving sacrifice of his own body and hearts blood, to pacify the wrath of God against 1. Cor. 1. man, and make peace betwixt them both, as it is written to the Eph. 2. This city afterwards was called jebus, where the jebusits one of the nations did dwell, whose land god gave to his people of Israel: these Jebusites came of the cursed seed of Canaan, whom Noah his father cursed for mocking him in his drunkenness, and inhabited this country joshua. 15. Gen. 9 until that worthy king David recovered the strongest part of it 2. Sam. 5. from them, called Zion, & named it the City of David after himself. That noble captain joshua in deed conquered the whole land, and divided it among the Israelites: but these Jebusites were partly so strong, dwelling in the mountains, that they could not be vanquished in short time, & partly the people so negligent, that they would not drive them out or destroy them as they were commanded, but suffered them to dwell among them, to their great shame & harm: for they were ever like thorns in their sides, to prick & hurt them, as it is written, joshua 23. Whereby we learn, that, as the jebusites Gods enemies could not fully be conquered until David came, no more could the kingdom of Satan be clean overthrown, until Christ jesus the King of glory was borne of the seed of David, who conquered sin, hell, & the devil, and possessed the holy hill Zion, and made his people citizens of the heavenly jerusalem. And like as they suffered the Jebusites to dwell amongst them to their great harm, so sin remaineth in our mortal bodies conquered in deed, that it doth not reign over those that serve the Lord, yet not clean taken away, but left for our exercise, who having our mortal enemy dwelling within us, should fight against sin under the banner of faith in Christ jesus, who only hath, can, and will continually defend his people, subdue their enemies, and give his children the victory. How King David wan this City from the Jebusites, is fully declared in the 2. of Sam. 5. chapter. And how Christ jesus the Son of God conquered the whole kingdom of Satan, sin, death, and hell, the whole history of the gospel declareth. And as king David when he had reigned 33. years nobly in jerusalem, died with great victory, so Christ jesus our Lord and graundcaptaine, after he had preached the kingdom of his father, got this noble victory against death and all his enemies in the 33. year of his age, by suffering death, and triumphantly ascending into heaven, where he reigneth a glorious King for ever. After that David had recovered this City from the jebusites, it was continually called jerusalem, (which is by interpretation, the Lord he will see Salem) alluding to both the old names joined together, jebus, Salem, & changing one letter only. In the gospel it is called the holy city, as when the devil tempted Christ he took him into the holy City, and set him on a pinnacle Mat. 4. of the temple, which name it gate rather of the holy law, word and Sacrifices that were taught there and offered, then of that wicked and unholy people, that denied the Lord of life, and required Barrabas to be delivered. But when it was destroyed by the Romans, and not one stone left standing on another, as Christ foretold it should be, Elius Adrianus the Emperor for vain glory, builded a new City and called it after his own name Elia or Capitolina. And when the heathen had gotten it from the Christians, Pope Vrbane the second kept a council in France, and by his flattering friars stirred up all Princes to recover the holy land again, more like a superstitious jew putting holiness in the place, which then was inhabited with wicked people, then like a true preacher of true holiness. But it cost many Princes their lives, lands, and goods, and yet not recovered: whereof England felt his part, when King Richard the first went thither, and was taken prisoner, paid a great Ransom to the impoverishing of the Realm. As God gave this City and people falling from him into his enemy's hands: so will he cast us up, if we frowardly forsake him. This City jerusalem, aster that it was recovered from the jebusites, was enlarged and fortified by David, Solomon, Ozias, and Ezechias, and other good kings, and had within it two chief hills, Zion, where the King's Palace was built, & Moria where the temple was. And after when the people increased, other two hills were taken into it, Acra and Bethera, as josephus writeth. It had three wards and walls within it. Within the Innermost wall was the King's Palace, and Temple, and the Priests lodging: in the middle ward were the Prophets & noblemen, their schools, Levites and Doctors. By which we are taught how to place and esteem learning and learned men, schools, universities, and preachers, which are not now much regarded. In the uttermost dwell the Citizens, merchants and artificers. It was then. 4. miles about, and after enlarged to 6. It was most glorious in the time of our saviour Christ: for Herod and Agrippa had made great cost on it, and Christ wept for it. David in the 48. Psalm describeth the beauty and strength of this City, and biddeth them go round about it, mark and behold it, and count the towers of it, that were many: that the Lord might be praised for it: The uttermost wall had towers 90. The middle wall had towers 14. And the innermost wall had towers 60. In the whole 164. towers, as josephus and others do write. But I take it that it was so rather in the time of Christ, then of David, or of this building now: for as it increased in wealth, beauty, and strength, so it did in pride, riotousness, superstition, contempt ofGod, & all wickedness, so that this last and utter destruction was at hand, for refusing, crucifying, & condemning the son of god their saviour. whensoever the scripture speaketh of any going to this City, it saith commonly they went up to jerusalem, because it was built so on hills, that on what side soever thou camest in thou shouldst go up an hill; which though it seem a small matter to be noted, yet God which doth nothing in vain, as he did by other outward things teach that gross people heavenly things, as here in this climbing up to this earthly city they left worldly things beneath them in the valleys: so they that would pray unto the Lord or seek the heavenly jerusalem, must climb up by faith into heaven to the mercy seat and throne of grace, casting away all worldly cares and leaving that behind. The common opinion is, that Adam our first father dwelled and was buried here in this City. And the Scripture teacheth, that good father Abraham offered his son Isaac on the mount Moria, where Solomon built the temple. Which all were Genes. 22. figures that Christ jesus the new Adam should be buried in the same place where the old Adam was, to restore to us that life which old Adam had lost: and should offer his precious body on the tree for our redemption, a sweeter sacrifice than Isaac, or any bloody sacrifice, that was offered in the temple of Solomon. It is comfortable to consider, and wonderful to behold, how the wisdom of God hath made the circumstances of our destruction by Adam, & salvation by Christ jesus to agree. Adam in Paradise, a garden of pleasure, offended God, & was cast out for his disobedience, and we all his posterity: Christ jesus was buried in a garden, and hath by his death restored to us life again. By the enticing of a woman man fell from God, and by a woman that blessed seed Christ jesus was borne, and reconciled us to his father again. By a pleasant apple was man deceived, but by Christ having bitter gall given him to drink, man was saved. In that garden had Adam all pleasant things freely given him: and in this garden without the City had Christ our Lord all cruel and spiteful torments that could be devised: that we should go forth to suffer with him, forsaking the dainty pleasures of this City. In the temple no sin could be forgiven without shedding of the blood of some sacrifice and in this world is no pardon of our wickedness without the blood of Christ jesus the innocent lamb of God. And as by the fall of one man Adam we all were condemned, so by the rising from death of one man Christ jesus we are justified. By the corruption of our father Adam we all did perish, and by the innocency of our brother the Lord Christ we all be sanctified. Why should not the goodness of the one profit us as much as the illness of the other did hurt us, or rather much more bless us being the immortal son of the living God, and the other being but a mortal man made of the earth? And as they that had any suit to the King, or sacrific e to be offered by the Priest, first entered in at the uttermost gate, where the common sort of Citizens dwelled, & then through the second where the Levites & learned men were, and lastly in at the innermost gate, where the King and his palace, the high Priest and the temple were built: so they that will go to the great King and high Priest of the heavenly jerusalem, must first enter the uttermost gates where all sorts of Christians are borne into this world, and then be brought to the second, to be intructed by the ministers in the law of the Lord, and received into the Church, and there nourished by the Sacraments of God: which being diligently done, he may boldly enter at the Innermost gate to the King's Palace and temple, to make his humble suit, pray and offer his body a lively sacrifice to God the father by Christ jesus his son, King of Kings, and Lord of the heavens, who also is our high Priest and Archbishop, that offered up that sweet sacrifice of his own blood for our filthy and stinking sins. For as the king and the Priest dwelled both together in the Innermost ward and on the high hills: so our King and high Priest Christ jesus hath taken unto himself the kingdom and priesthood, and by his holy spirit made us a king lie priest hood to God his father: Kings, that we might by him conquer the kingdom of Satan: and Priests, to mortify and kill the filthy lusts of our flesh and offer our souls a living and holy sacrifice to serve him. For as no sacrifice could be offered any where, but in this only Temple of jerusalem, so no prayer nor thankful sacrifices can be offered unto him, but in the name of Christ jesus his son and our Lord. lastly as God of his justice for the wickedness and superstition both of the Princes, Priests, and the people, destroyed the kingdom, law, and priesthood of Moses, never to be built orrestored again, though the jews sundry times attempted it, and with great sums of money would have gotten licence to have yearly come and lamented the destruction of it: Yet both Emperor Elius Adrianus to withdraw them from it, built a new City in another place, called it Niceph. 3. cap. 24. after his own name, and graved a Swine and his own Image over the gates to bring them in hatred with it, and commanded in pain of death they should not come thither. God also with Earthquakes overthrew their doings, destroyed their tools, and swallowed up the workmen: So in his Neceph. 1. cap. 32. 33. mercy he hath built a new spiritual jerusalem, given us the comfortable tidings of the Gospel, sent his Apostles to preach it through all the world, set up a new kingdom and ministery, not in a corner of the world, as it was then, but through all countries, that all which believe may be saved: and that not in fear and threatenings as the law was, but in loving kindness & mercy, grace, peace, and truth in Christ jesus. Many of these things are well noted by Wolphius and other learned men: and because there is divers times occasion given in this Chapter to speak of these figures and spiritual comparisons, I have once for all set them down that I need not oft repeat them afterward: and they that list may briefly here see all set together, and apply them afterward as occasion serveth. I will not in this Chapter, as I have done in others, follow verse by verse, nor sentence by sentence, nor word by word, to examine them particularly, because it standeth most of names, wherein the unlearned should not take so much profit as labour in reading of them: (though the learned may with pleasure pick out good lessons of them by Allegorical interpretation of the places, etc.) but I will briefly note such things here and there in some verses, as shall give occasion to help the simpler sort to further the building of these walls, for whose cause specially I have taken this labour. 1. Eliasib the high Priest got him up, and his brethren the Priests and builded the sheepgate. 2. And next unto him builded the men of jericho. AFter that Nehemiah had so stoutly answered Sanballat and his fellows, & encouraged his countrymen to the building of the walls, all sorts of them pluck up their stomaches, and are no more afraid, but lustily fall to their work. And among other Eliasib the high Priest and the rest of the Priests also got them up, and took in hand to repair the sheepegate which went toward mount Olivet, and so the wall all a long unto the tower Hananeell. Such goodness cometh by having a stout Captain where the people be faint-hearted. Aggeus complaineth in the building of the temple, that Prince, Priest, and people, were fallen on sleep, until he came with message from the Lord to awake them, & then they fell lustily to work: 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 lain many years unlooked at, & now in the beginning they had many stout brags. Chabrias, as Plutarch doth write, was wont to say, that an host of hearts should be more feared, if a Lion were their Captain, tben an host of Lions should be, if a heart were their Captain: teaching what profit cometh by a stout Captain: and so it fareth in God's cause too. Saint Paul considering what a chargeable office was committed unto him, and how fearful a thing it was to preach Christ a fore Princes and wicked people, desireth the Ephesians to pray for him, that he might have utterance given him, boldly and freely to do his message in preaching the gospel. He desireth the same thing of the Colossians. 4. Chap. And the. 2. Thessalonians. 3. So that where we see this boldness in preaching joined with wisdom and discretion, we may persuade ourselves that it is the gift of God in such a man, and above the nature of man to do it. This lesson is given to all good builders of Gods spiritual house, that they should not fear him that will kill the body, and cannot hurt the soul: but fear him that can cast both body and soul into hell. And Saint john saith in the revelat. 21. that those which be fearful, shall have their part in the burning lake of brimstone, with murderers, adulterers, and idolaters. And by the example of Eliasib and the Priests which disdained not to be admonished and learn their duty of Nehemiah, coming from the court, we shall learn humbleness of mind, Mat. 10. and not disdain to be admonished of our duty at mean men's revelat. 21. hands. They are not offended at him, nor think him saucy to counsel and teach them, which were teachers of others, but are content to join in this work with him and the rest, yea boldly to begin and give good example to the rest, as their duty was, and to encourage others. So no estate must disdain to be warned of his duty, and to be encouraged though it be by mean men: for all sorts high and low, learned & unlearned are fearful and forgetful of themselves, until God stir them up by his word, holy spirit, and messenger. And reason it was that as they were shepherds to the people, so they should build the sheep-gate which was at the East-end of the City where the temple was, in the uttermost wall where the sheep came in that were offered in sacrifice, and whereof they had their parts, according to the law. This gate may well be compared to Christ jesus, who sought the lost sheep and was sacrificed as a lamb, and is the gate whereby only we enter, & his shepherds must be the builders of it, and bring the people into the fold. Many good lessons might be plucked out of the interpretation of the names herein contemned, and what were signified by them, but those be meeter for the learned, which can by order of learning keep themselves in compass, and apply all things to the rule of faith, then to the unlearned which have not that judgement. And where the men of jericho join with the high Priest in this building, it teacheth that not only priests & Citizens must build God's City but also countrymen, yea those that dwelled farthest of and be lest regarded, must put to their helping hand. It is commendable in both, that neither the Priests refused their aid, and they that dwelled farthest of were the first that came to work. So must all that be of God's household help to build, even the simplest and basest as well as the best: for as he is God of all, so he will have all to serve and worship him. If either Nehemiah or any other had taken this work in hand alone, it would have been thought great arrogancy in them, & others would have disdained that they should have all the praise of so great a building alone. Common things would be done with common consent, and the common aid of them to whom it pertaineth would not be refused. jericha was the first city that joshua overthrew for their wickedness, and it is now the first that cometh to help this building. So great a change cometh when god turneth the hearts of the people. Without this gate was that watering place or sheep-poole, whereof S. john writeth in the 5. cap. and where the sheep were washed, that came to be offered. 3. The fish-gate builded the sons of Senaah: they covered it, & set on the doors, locks, and bars. 5. The great men of Thecoa put not their necksto the work of the Lord. THis gate was at the west end of the city, 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 signify Christ, who made his Apostles and Preachers fishers of men, who by him brought and daily bring them into this spiritual jerusalem: for he is only the door whereby all must enter into the Lord's city. These men like good builders leave nothing undone that might fortify that gate, for they set on not only the doors, but also bolts and locks. So must God's Church be made strong by laws, discipline, and authority, that ravening Lions, nor filthy Swine rush not in, and disquiet or devour God's people: and the wholesome doctrine must be confirmed with strong arguments, and reasons against false teachers. Much controversy there is now about discipline, which every man granteth to be necessary, and desireth to have: but whether this that is so vehemently urged be the right way to strengthen the Church, as stronger doors, locks, and bars, that should keep out all ravening wolves and wild beasts, or they be like to spider's cobwebs that will catch a weak fly, & let the great drones burst thorough, I leave it to the consideration of the wise: I willbe no partaker of these troublesome contentions. And if a man would study for an exan ple of this, I cannot tell where he might find a fit. These poor men of Thecoa work willingly & diligently, but the Richer sort were to stiffnecked, would not stoop nor obey the superiors of the work, for so the Hebrew word signifieth him that is appointed a ruler & Master, as well as it doth signify the Lord God: and divers of the best learned do so turn it into latin. Euorie company of workmen had their overseers, appointed to direct & keep them in order, that every one should not do what he list, work when, and where he list, nor loiter and be idle: other companies did obey their Masters of the work, but these rich-men were to proud. This kind of speech (they put not their neck to the work) is taken of oxen, which being made for the yoke to draw, should teach all labourers in gods building as well lay men as kircke men to be painful as the Ox, & not to stately to stoop under the yoke. The scripture sundry times commendeth this painful labouring by the example of the plough & the Ox. As, he that putteth his hand to the plough & looketh. etc. &, thou shalt not mussle the mouth of the Ox &c: for no kind of people are exempt, neither poor nor Luke. 9 〈◊〉. Corrin. 9 rich, learned nor unlearned, man nor woman, but they must bend & bow their necks under the yoke, & be not ashamed nor to stately to work at the building of God's City. The proud Pharisaical Popish friars & Monks, which have so many privileges from their father the Pope, may not say, Domine nos sumus exempti, we may not work, the solemn Prelate, the fine fingered dames, nor the surly Lords of the land, the daintle & trim Courtier, nor the loftic Lawyer are exempt, but every one must bow his neck in his vocation painfully to work at God's building: as in this Chap. ye shall have examples of all these sorts that painfully wrought at this building. But I fear me that if after the order of this discipline which is so greedily sought, & many do like of it, because it is so gentle, the Rich would not care for it, but live as they list. If their consistory of Seniors were set in their seats with their Pastor in every Church with their full authority in all causes ecclesiast. they should find many proud Peacocks, that would not bend their necks under the yoke of such simple silly woodcocks as every parish presently is able to give. For as yet in few places shall able men be found that dare & will wrestle with the rich in correction. A proud Thacker of Thecoa would laugh them to scorn and contemn their dispiling discipline. For they that will contemn correction, the laws and officers standing as they be: it were also necessary to have the Prince's power, doors of iron, Bolts of brass, and locks of steel to bind them fast: Ad alligandos reges eorum in 〈◊〉, & nobiles eoruminmanicis 〈◊〉: then with such kind of dealing to be mocked. They would stoutly say, Disrumpamus vincula eorum, & 〈◊〉 〈◊〉 jugum Psal. 2. Niceph. 12. ipsorum. We reed of Ambrose that excommunicated the Emperor Theodosius, and how humbly he obeyed it, but whether was more to be praised, he that durst do it, or the other that would obey it, I cannot tell: and I know not where, in a good cause, the like hath been done since, though the proud Pope for his wicked authority hath attempted and achieved the like sundry times against Emperors. In deed excommunication rightly executed is a fearful bond to all good consciences, for it locketh up heaven gates & throweth into the pit of Hell: yet worldly men that fear not God nor love his people, are more afraid of prison, iron chains, and fettershere, then of gods eternal wrath there. Such therefore must have a sharper consistory than our seniors be. God for his mercy's sake grant us a worthy discipline for such stiffnecked Thekoits. For the simple ones will be more easily ruled with a gentle discipline. Such as have the wealth and authority of the country given them ofGod to benefit and defend the country withal, are not worthy to live in the country if they withdraw their helping hand from their country as these Thekoits did now. The Porters of every City & great men's houses are commonly tall, big, & bold men to keep out unruly people: and reason is that it should be so, for else all men would be bold to trouble the gates. So must the ministers and rulers of God's house, whom the holy ghost calleth his Porters, be more stout men&strong than every realm is able to setup in any parish. Surely the having of these seniors might do much good in many matters, but in my opinion, after another sort then as yet is put down: which I refer to the determination of the wisest. how many Papists at this day do contemn the Church & all the discipline in it because it is sosoft? and if the fear of the magistrates sword did not more bridle than, than any honest fear, they would daily increase in boldnes& contempt of all orders. Ifye did but Excommunicate them they would heartily thank you & laugh you to scorn: for they willingly excommunicate themselves, and will come at no congregation, and under pretence of your excommunication they had just pretence of absenting themselves, and never would seek reconciliation. God grant all such obstinate contemners of his Church & his word their iust&deserued discipline. This overmuch softness that is used, & an opinion of some that be zealous in religion, whereby they think they may not punish an ill man for his conscience & religion, doth much harm, & imboldneth them in their ill doings: surely in my opinion they that have authority & will not correct such wilful dealings be partakers and maintainers of others ill doing, and fill both the Church and commonwealth with disobedient persons. 6. The old gate builded joiada, etc. they recoveredit, and set on the doors, Locks, and Bars. BEcause this setting on oflockes, doors, & Bars is sundry times rehearsed here, it shall suffice once to declare it, and not to fill up books with much writing, & trouble others with often reading of it. Doors serve to let men in & out, to shut them in, or keep them out: Locks serve against treasons or conspiraces within: and Bars serve against open enemies and violence without. So must God's Church be fenced and strengthened with sundry doctrine and discipline to instruct the ignorant, comfort the weak, raise up them that Mat. 16. be fallen, encourage the forgetful, bridle the unruly, and confute all errors. This promise God made to his Church, that hell gates should not prevail against it: It hath been oft sore assaulted, and yet never conquered: and never worse dealt with, then by her own Psalm. 121. children, and feigned friends, rather than by open enemies, as this day well proveth: no force: it hath a watchman that neither sleepeth nor slumbereth, which can neither be overcome by strength, having all things at his commandment, nor deceived by treason, practice, nor policy, having all wisdom to foresee mischiefs pretended, cunning & great good will to prevent them all: wherein standeth the comfort ofall good men, that they have such a Graund-captaine. By the right use of this discipline and doctrine is heaven gates set open to all penitent believers, and locked up against all obstinate Mat. 16. and doublefaced hypocrites. And what-socuerthe true and faithful Porters of these doors do bind in earth, it is bound in heaven, and whatsoever they lose in earth, is forgiven in heaven: & whosoever they let in are welcome, and whom they keep out are cast away. Such commission and authority hath god given to his word and ministery for the comfort and correction of his people, that all dissolute behaviour may be banished from amongst his, and all good order, peace and quietness maintained. The Lord for his mercy sake grant his Church faithful Porters to open the doors to the sheep, and shut them fast against the wolves, and drive from this chargeable office of trust all picklocks, and conspirers to betray this City and Citizens of the spiritual jerusalem. For this is the duty of all good builders, not only to set up the walls and house, leaving the doors and windows open: but to make it strong with doors, Locks, Bolts & bars, and set true & faithful Porters and overseers of the house and all in it. The building of this old gate is the preaching of the old commandments 1. Ihon. 2. of faith and love, which S. John writeth of, as Beda noteth well. 7. The men of Gibeon and Mizpah builded unto the Throne of the Duke beyond the Rivor. NOw this work goeth forward, & the towns in the Country come and help to work lustily. Such goodness cometh when God sendeth such a faithful Ruler as Nehemiah was: God increase the number. Who this Duke was, it is uncertain, whether he was a jew, or a stranger: but God is to be praised, that stirred up such to set forward this work. Some think him to be Daniel, that was set in great Authority by King Darius: and not unlike to be lie, if he lived so long: for he was as zealous towards his country as any Dani. 6. other. divers jews were in great authority in their captivity & troublesome times, who everhelped them in their great need. So God provideth for his Church that when any doth trouble them, he raiseth up some to domfort them 〈◊〉 about this time was in great favour with Assuerus: Sidrach, Misach, and Abednego, Est. 8. Dan. 3. daniel's companions, were much accounted of in their time. The River that he speaketh of here, is Euphrates, which was a great notable River in the borders of Persia, and is over signified by this kind of speech amongst the people, as Nalus was called the River in Egypt and understood by that name in that country, as they be both called by that name in one sentence. Gen. 15. Some translate unto the Throne, and some for the Throne, as Munster, and others: both may stand well, and not unlike but this Duke, though he was out of the country, yet bore 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 Goldsmiths and Apothecaries (for so the Hobrew words signify) & they leave their fine work & sweet Spices, and fall to work in rough stones & mortar. None must be to dainty to file his fingers in working at God's building: all sorts as they he the Lords, so they must serve the Lord, and the Lord looketh for it of duty. But in the 〈◊〉 the Moabits, which is most marvel (for they were most 〈◊〉 enemies to the jews) 〈◊〉 and help to build. Thus God who hath the hearts of all men in his hands, of 〈◊〉 maketh friends, and where great hatred was afore, much love to ensud. And though the greatest part of the Moabites were ever utter enemies unto the jews, as the jews be unto the Christians: yet some jews be turned unto the faith now, as some Moabites were then. And in the 12. verse Sallum an Enchanters son (for so the hebrew word signifieth) cometh with his daughters, and falleth to work. Wherein I cannot tell, Wither I should marvel at the father or the daughters more. The father was a great man of authority in jerusalem, and therefore no doubt the daughters were as nice and fine as their calling required and therefore great marvel that they would humble themselves to work in mire and clay, No less marvel that Sallum having a wicked conjuror to his father, should for sake that science, which many great men delight in to their own destruction, and fall to work at such rough work. But thus God calleth whom pleaseth him, and those that be truly called are neither weary nor ashamed to serve the Lord in the lowest kind of service. Thus David promised that the Kings of Tharsis and the Isles of Arabia and Saba should bring gifts and 〈◊〉 〈◊〉 Lord Christ, which all than were heathen people and knew not God. Conjuring was a common thing among the jews, in so much that some of the high Priests were infected with it, as appeareth Act. 16. yet at Paul's preaching they came and brought in their conjuring Books and burned them. A comfortable example is this to all those that have illmen to their fathers, that the illness of the father shall not hurt the 〈◊〉, if he turn to the Lord, leaving his father's steps. And all daintid dames may here learn of these gentle women to set more by working at God's house, then by trimming of themselves. Would God they would spend that on the poor members of Christ & Citizens of this spiritual jerusalem, that they wastefully bestow on themselves, and would pity their poverty something like as they pamper themselves, S. Peter biddeth them leave their gold and friesled hear, & their costly apparel, & so modestly behaure them solves that their husbands seeing their honest behaviour may be won to the Lord by 〈◊〉; for so Sara and other holy 〈◊〉 did attire themselves & 〈◊〉. But it is to be feared, that many desire rather to be like dallying 〈◊〉 then sober Sara: And if the husband will not mainteinc it, though he sell a peace of land, break up house borrow on Interest, raise rents, or make like hard shifts, little obedience willbe showed, 〈◊〉 the Empress, the 〈◊〉 wife of 〈◊〉 the Emperor, would visit the sick folks in their houses herself, and help them, would taste of their broths how 〈◊〉 were made, bring them dishes to lay their meat in, and wash their cups: and if any would forbid her, she said she offered her labour for the Empire to God that gave it: And she would oft say to her husband: Remember what ye were, and who you be now, and so shall ye always be thankful unto God. It were comfortable to hear of such great women in these days, where the most part are so fine, that they cannot abide to look at a poor body, & so costly in apparel, that that will not suffice them in lewels, which their elders would have kept good hospitality withal. When Moses moved the people to bring such stuff, as was meet for the making of gods Tabernacle & other jewels in it, the women were as ready as the men, and they brought their bracelets, earings, Rings, and Chains all of Gold: and the women did spin with their own hands both silk and goats hoar, they wrought and brought so much willingly, Exod. 35. that Moses made proclamation they should bring no more. Compate this people's devotion with ours that be called Christians, and ye shall find that all that may be scratched is to little to buy jewels for my mistress, though she be but of mean degree, and if any thing can be pulled from God's house or any that serveth in it, that is well gotten, and all is to little for them. God grant such costly dames to consider, what metal they be made of: for if they were so fine of themselves as they would seem to be, none of these glorious things needed to be hanged upon them to make them gay withal. Filthy things need washing, painting, coullouring, and trimming, and not those that be cleanly and comely of themselves: such decking and coullouring, maketh wise men to think that all is not well underneath content yourselves with that colour, comeliness and shape that God hath given you by nature, and disfigure not yourselves withyour own devices: ye cannot amend gods doings, nor beautify that which he hath in that order appointed. Learn of these good women to offer your jewels to the building of God's city, lay to your hands, and spin rough goats hear, to cloth the poor, stoop and work, be not ashamed of it, it is the greatest honour that every shall win. If ye will be partakers of the pleasures of God's city, ye must take part of the pains to build it. If women would learn what God will plague them for, and how, let them reed the 〈◊〉 chap of the Prophet isaiah: and if they will learn what god willeth them to do & be occupied withal, though they be of the best sort, let them reed the last chapter of the Proverbs. It is enough to note it, and point them to it that will learn: for I fear few will read, fewer learn, and fewest practice it: but many rather wish it cut out of the book, that they should not be troubled with hearing of it. In the 13. and 14. verses, and others following, come in the rulers of the country towns, with their people, for to work: wherein we learn that not only the Priests and Levites, but the great men in every country, yea and the Country people too must work at God's building. This valley-gate that he speaketh of is thought to be the gate that goeth into the valley of josephat, which otherwise was called Gehennon. This is a worthy example for all christians, that they should not live to themselves, but help to bear the burdens of the Church and Commonwealth. That City and Temple were the common places appointed whither they should resort to serve the Lord, and whither they might fly and find succour against the enemy, where vitals and other necessary provision might be had for all sorts. Therefore if zeal toward God and love toward their neighbours could not move them to lay to their helping hands, and open their purses wide to set forward this building, their own private profit would move those that had any consideration of themselves to maintain this city. And that no man should disdain to work at the vilest place in God's city, here cometh a nobleman and buildeth the dung-gate, where all the filth of the City was carried out, and where all the sinks, Canals, and conduits, did wash and convey away all the sweep and filth of the streets into the Brook Cedron. As in all great and well ordered cities there be officers appointed for that purpose, which be men of wisdom, painful; & in authority, & have a great care for the health and wealth of the inhabitants, who will daily and duly look that such noisome things be conveyed away out of the streets for infocting the people with pestilent smells and contagions: so in God's Church and city, must be men of gravity, wisdom, learning, and authority, which must dare, and will wrestle with the stoutest, and see due correction done, and such rotten members as would infect the whole body cut of, & carried away from among the congregation, to the comfort of the good, and terror of the evil doers. In God's house there be both good and ill, as in the field the corn groweth not without the chaff, nor in the garden the good herbs without the weeds, yet the good husband will carry in the good Corn and winnow the chaff. When thee weed overgroweth the herbs, the good gardener will pick out the weeds and carry the good herbs to his house: so in God's Church open blasphemers, notorious wicked livers and teachers, must be cast-out, that God's holy name be not ill spoken of, as though he loved suoh ill doings, and would not with justice punish them: and also that other by theiril example should not fall into the like mischiefs. Saint Paul biddeth, that if any brother were called covetous, a fornicator, drunkard, a railer, extortioner, Idolater, they should cast him out of 1. Cor. 5. company, not eat, nor drink with him, that he may be ashamed of himself when he seethe himself abhorreà of all men, and so amend his wickedues. Excommunication is the common remedy for such disobedient persons, which God for his mercy sake grant that it may be restored to his true use, and that every one may willingly submit himself to Godly correction. We have so long contemned the Pope's curse, that now we think we may live as we list without blame, and if any due correction be offered, we laugh it to scorn, despise the ministers of it, and by this means shall cause the Lord to take the whip into his own hands, and then who shall be able to stand. God will not have sin unpunished, and if we refuse this gentle correction, that he hath given his Church to execute and bridle ill doers withal, we shall find it an horrible thing to fall into the Lords Heb. 10. hands, and he will rule us with an iron roàd, and bruise us all to pieces. Such dung and filth may not be suffered in God's house, and it is Psal. 2. as necessary to have a gate to carry such out at, as it is to have a gate to bring good ones in: for as the rain from heaven washeth the streets, so God's grace from above must first wash the heart, that the mind may be renewed. In worldly matters, prisoners condemned to die are carried out of the City to suffer execution, as members not meet to be suffered in any company: so God's City will not suffer such ill doers to live amongst them, but cast them out. The Stairs which be spoken of in the 15. verse, and the Tomb of David, in the 16. verse, contain good lessons in them, if they be well applied: forall outward things in this worldly jerusalems' building, have a signification in them, to teach us to build the spiritual jerusalem. By these Stairs the King came down from his Palace on the hill Zion into the lowest part of the city: and by the same steps all Suitors went up into the Palace to make their petition. So the merciful Lord jesus by taking our nature on him, and being made man in his mother's womb came down from the bosom of his father in heaven into the lowest part of the earth, yea and humbled himself unto the vilest death, and hell too: that we by the same ladder, Steps, and Stairs of humbleness, may climb by faith from virtue to virtue, into the heavens, by Christ jesus our Lord, who is our only spokesman and meane-maker unto that high and mighty king God his father. And as David borne in Bethlehem when he had reigned 33. years over all Israel, was buried in jerusalem and great treasures laid in the grave with him, with part of which Hircanus delivered the city when cruel Antiochus besieged it: so Christ jesus borne in Bethlehem in the 33. year of his age was crucified, and buried in jerusalem, in whose grave we find great treasures of our Redemption: for both our filthy & 〈◊〉 sins are there buried with him, and the sweet Balms, Spices, & ointments, that he was embalm withal, are there to be found by faith (and no holiness of the place) that is, forgiveness of sins, & rising with him to life everlasting in heaven. In the 17. verse and the rest of the chapter following to the end, is almost no great matter to be noted, but the earnest 〈◊〉 of the Lenites and Priests (which were sonie cheise men and Rulers as appeareth here) and their bondservants, to set forward this building, and for the most part in repairing the innermost walls in the 1. and 2. ward. Whereby we shall learn, that they were not so beggarly as many would make them in our days, if they might have their will, but of good wealth. How vain are those foolish exemptions, which the Pope giveth to his shameless shavelings, that they should not bear the common burdens of the Church and commonwealth? Saint Paul biddeth them, and all others, to pay tribute and taxes to whom they bedue, and show their obedience to the high or powers in all Godly things, as well as any of the laity. Our saviour Christ paid tribute for himself and Peter, and Mat. 17. willed the pharisees to do the like: but these unprofitable Pharisaical drones because they will be most unlike to him, will pay none at all. There is yet remaining here amongst us a sort not Popish as they pretend, but earnest builders of God's house in their own opinion, where in deed they be the overthrowers of it: which are in effect as ill pharisees as the Papists be. They will take a benefice & cute of souls promising solemnly to feed the flock, but when they have turned their back they have a dispensation in a box to lie from it, and flock, and flout who so ever would have them to continue there and do their duty, con tending by law they may do it, & stand on their defence, Domine nos exempti sumiv. God for his mercy sake take away such laws, grant disereete officers, that will not dispense so unaduifedly with every one for small causes; as is too commoblie used, and give those unprofitable Caterpillars such remorse of conscience, that they will take pains to seed the flock as well as they feed themselves, eating until they sweat again, & become Pillars, to uphold God's Church, & not powlers of his people, nor so greedy to pick their purses and pluck of the fleece, as painful to relieve and comfort the weak both in: body and souls with wholesome doctrine and corporal sod as the great God will ask a straight account of them at the last day, where their dispensation may not be pleaded, nor will be allowed, nor the dispenser can 〈◊〉 excuse himself not them, but both like wolves and 〈◊〉 shallbe charged: Vae pastor & Idolism 〈◊〉 〈◊〉 and, 〈◊〉 eorum de manu 〈◊〉. Ezec. 3. Full little Zac. 11. do such men consider, what assewel God hath committed to their charge, and less they 〈◊〉 the charge 〈◊〉 have taken in hand. jesus Christ came down from heaven to preach his father's will unto his 〈◊〉 sheep; and 〈◊〉 his precious blood to purchase us 〈◊〉 and these Idle laborours' will not take pain to visit, teach or feed them, whom our Lord God hath bought so dearly. God amend us nll: This second measure, another part of building, which is so of spoken of here, is thought of the most part of writers to be the second ward and wall, which was called 〈◊〉, where the 〈◊〉, Prophtes, and learned men did dwell, and was deulded into 〈◊〉 man his portion to build: or else were they appointed first to build the half height of the wall for a time to be some succour for them against the enemies. Some were so earnest in building, that they finished the second height unto the top of the wall afore other had built the half height. As in the 20 verse 〈◊〉 burst out in a heat for soreadeth the hebre 〈◊〉 being angry, both with him self and others, that were so 〈◊〉 in working, and had done no more, and in a 〈◊〉 rose up and finished his portion in a short time. Such anger is good, when a man is offended with himself or others, that they be so slow in serving their God and building his house: it will make him more earnest and diligent afterwards. In the 〈◊〉 verse 〈◊〉 is commended, that he built so far as the 〈◊〉 of the high Priest, reached. A small praise, if the house were not of some greatness. And so other Priests against their houfes, in the verses following, and in the 28 verse. I do but note it, because that many disdain that any ministers should have a house of any countenance. But among all builders none are worthy more praise, than these. 〈◊〉 be. They were no jews borne, but descended from those heathen 〈◊〉, which deceived jouse, by puttingon old shoes, and having 〈◊〉 bread in their bags, clouted sacks and broken bottles, feigning themselves to have come a long journey to be received amongst god's people. By law the jews should have destroyed all heathen people at their entering in to the land of promiss: but where by this policy joshua had granted them life & liberty, and so could not destroy them, for his promise sake, he gave them to the Lord to serve the Priests in carrying water, cutting wood, and such other drudgery works for the sacrifices. So that Hebrew word signisieth them that were freely given unto the Lord: and all this people from that time forth, as long as the common wealth stood, served the lord as faithfully as any jews even in their captivity, never grudging that they were not called to no higher estate, nor disdained not at their drudging, never 〈◊〉 away in any troublesome time, as they might easily have done; nor claimed any liberty, nor wrought any displeasure to the 〈◊〉 where they might have oft betrayed them, and now most earnestly fall to building, and serve the Lord. A strange example, that such a people continued faithful in the house of God so many years, and stood so stoutly in all storms but when God calleth, he blesseth, and nothing is painful, so they may serve the Lord, as David saith, I had rather 〈◊〉 a door 〈◊〉 〈◊〉 the house of God, then to dwell in the Palaces of Psal. 84. sinners. Saul would have destroyed this people, but god saved them and plagued him. If we look unto ourselves without 〈◊〉, we shall castly perceive how unlike we be unto them, how cold in serving the Lord, how soon weary of our estate, how desirous to climb higher, how changeable in 〈◊〉 〈◊〉, how 〈◊〉 to profess our Religion, how flattering to men, and how carried away with every blast of new doctrine: God grant us to 〈◊〉, to be ashamed of it, and to amend it. Our own days have given us to many examples of such wavering worldlings: And I fear our sins will shortly pluck the sane plagues on our heads again, so little tokens of repentanee appear amongst us. We be the right Nethanims, made free from sin, and servants to the Lord. God grant we be not found worse, (being called. Christians, and living in tho time of grace under the bright light of Christ jesus, declared unto us in his gospel, and by whom we be saved & made free) than these heathen people the 〈◊〉 were, living in bondage undershadowes of Moses law. 〈◊〉 the fixed fanire of Salech wanteth not his praise here, who being a younger brother falleth to 〈◊〉, and no mention made of the elder. There must be no courtesy making who shall begin: God hath oft called the younger to serve him before the elder, as jacob, David etc. Thus the holy ghost hath Registered unto us the names and diligence of the builders of this earthly City jerusalem by the pen of his faithful servant Nehemiah, for our comfort: and to teach us that much more he hath registered the names of the builders of the spiritual jerusalem in the book of life, where no devil can scrape them out, but shallbe the dear Children of the Lord God, defended by him from all ill. Let us therefore cast away this slothful sluggishness, wherein we have lain so long, rise up quickly, work lustily, spit on our hands, and take good hold, that we fall not back again from our Lord God. It is more honour to be a workman in this house, then to live the easiest life, that the world can give. A PRAYER. AS thou didst choose unto thyself here in earth, O mighty Lord, a certain place and City jerusalem, whether thy people should resort to worship thee to offer their Sacrifices & make their supplications unto the, & as long as they did it faithfully, thou didst bless and prosper their doings, when they offended and fell away from thee, thou laidst thy heavy hand and sharp scourge upon them: so grant unto us, O gracious God, whom thou hast made free by thy dear son Christ jesus, and not bound us to any one place, but hast left us free in liberty of conscience to assemble ourselves & call upon thee in every place & corner of the earth, to preach thy word, learn our duty, and set forth thy majesty, to receive thy sacraments, & offer ourselves, our souls, & bodies a sweet sacrifice to thee: grant us we beseech thee, O merciful father, thy loving countenance to continue thy blessings amongst us, and deal not with us in thine anger as we justly have deserved to be cast away from thee: but as thou in thine anger grievously punishedst thy people the jews, burnedst their City, destroiedst their Temple, Spoiledst the country, leddest a great number into Captivity, killed'st more, and brought'st them all into bondage and slavery under heathen Princes: So, loving Lord, we confess our horrible sins have deserved no less in justice at thy hands, but thy mercy, O God, triumpheth against justice: for as after a few years correction, thou movedst divers heathen Princes to send home thy people with great gifts, to repair the broken walls, build the Temple, inhabit the Country, and restore thy Religion: and stirredst up also thy people, Priests, Princes, Nobles, worshipful rulers, and Private men, Artificers, Women, and of all sorts some earnestly to work at the building of thy city: So heavenly King, let us not be cast away in thy heavy displeasure, and be the first that cannot find favour in thy sight, but turn the hearts of Christian Princes to give sree course and liberty to thy word of salvation, and raise up faithful workmen of all sorts and degrees to build thy spiritual jerusalem, thrust forth true labourers into thy harvest, root out all slothful sluggishness from amongst us, that we be not unprofitable members of the Church and commonwealth and let all magistrates know that by thee they rule, that thou settest them in authority and mainteinest them that fear thee, and make them not only to offer unto thee their bounden duty and service in building and working themselves, to the good example of others, but also in encouraging and defending the faithful labourers in thy vineyard, and compelling the froward, diligently to set forward thy building: grant us strong walls and bulwarks, to keep out Turk, Pope, Tyrants, Atheists, Anabaptists, and libertines, with all other hinderers of thy building, that thy simple people may live quietly, & serve thee without Invasions or persecution. & as of thy great mercy thou hast left to us in writing the names of all such as were the chiefest doers in this work for our comfort & example to follow: so we beseech thee, loving Lord, to stir up those whose names thou haste written in the book of life, that manfully they may stand in the defence of thy truth to the confusion of thy foes, & thy immortal praise, for thy Christ's sake. Amen. CHAP. 4. 1. It came to pass when Sanballat heard that we builded the wall he was very angry in himself, and disdained greatly, and mocked the jews. 2. And he spoke afore his brethren and the Soldiers of Samaria and said, what do these Impotent jews? will they make themselves strong? Shall they offer Sacrifice? Shall they finish it in a day? Shall they rear up the stones out of the dust, where they were brent? 3. And Tobias the Ammonite was beside him & said: yea that which they do build, if a fox come up, he shall break down their wall of stone. THe last Chapter declared unto us the forwardness of all sorts of men from the highest to the lowest, both of the laity and the ministery, Strangers, and Citizens, to build and repair the broken walls of jerusalem: and this Chapter and divers others following describe the manifold lets, subtle devices bold enterprises, both of the outward enemy, and hypocrites amongst themselves, to overthrow all this building, so that if God had not, contrary to reason, assisted, encouraged, and defended his faithful servants, this work had never been finished. Such hath been, is, and shallbe unto the end, the state of God's people and Church, that in no age it hath wanted or can want many sore assaults to overthrow it, if it were possible. But let us trust his faithful promiss that said, he would be with us unto the end of the world, & we shall not be overcome. Let no man marvel therefore in these our days, because he seethe the like troubles fall among us, nor blame the doctrine that is taught, as though that were the cause of all mischiefs: for God is not so gracious to any Country in any age to set up his Kingdom there, but the devil is as busy, and malicious to overthrow it, as much as he may. Let every man also that will faithfully serve the Lord think this to be most true, and look into this state of the jews, as it were in a glass, and he shall find, that by many troubles we must enter into the kingdom of heaven, and that it is a narrow way that leadeth thither, Act. 14. as it is written Matthew the 7. only take thou heed that thou deserve not to be persecuted, and the Lord will confound them. Math. 7. The rich glutton went to hell with all his belly cheer, and the poor beggar Lazarus to heaven, and all his sorrow was no hindrance. Look at the footsteps of all our forefathers, the patriarchs, and Prophets, Christ jesus, and his Apostles, with all other Martyrs and good men, and we shall find none but his whole life was aperpetuall warfare, subject to infinite sorrows, and the ending of one was the beginning of a new: but he that continued to the end was saved. Let us not look to come into heaven, if we walk another way, and be of good cheer, for the end shallbe happy. These be spoken and written for our learning, not to discourage us, but rather to encourage us, that we be not found unlike to our forefathers, but manfully to stand in all trials, knowing that we have the same God that they had, that he is as able now and as willing to defend his chosen congregation as he was in the beginning, and will never forsake his dear children. In the second Chapter: verse 10. Sanballat and Tobias hearing that Nehemiah was come with commission from the King to build jerusalem, they were grieved very sore within themselves, cast into a dampish sad heaviness, almost amazed for sorrow, that any man should come to do the jews any good at all, but now that they heard say they did work so lustily at this building, 〈◊〉 first burst out into anger, he stamps, he stars, he frets, he fumes, he rageth, he raileth, & taketh on like a mad man and cannot tell how to stay them: & after that he falleth on mocing and mowing potting and smile at them, and flocking and flouting, scorning & scoffing of them, in fingering, flecring, and girning at them, to try them, whether they by this means would be dismayed or afraid to work any more. A shrewd trial for a sort of poor people, which were but lately restored to their country, and yet not well settled in it, to see the greatest ruler in the country to be so angry to ward them, to scorn and mock them. If God had not strengthened them, it would have made them to leave their work for fear & run away. Look round about you in these our days, and ye shall see that if but a mean man in authority, or his man with a badge on his sleeve, do but look sowrelie, speak roughly, or behave himself any thing stoutly, all about them stoop, make low courtesy, run when they are bidden, and dare not whisper nor mutter one word, no not in their good & just cause: yet where gods holy spirit giveth comfort, all these brags are nothing regarded, but in their well doings they will on forwards with their just cause and serving the Lord. Let every man take hced how he falleth into wickedness, for he cannot get out when he would. These men increase in mischief and amend not, so shall all they that yield unto it, and stay not in the beginning. 2. And he spoke afore his brethren. The malice that the wicked men bear against the Godly is so great, that it cannot be forgiven nor forgotten: whatsoever falleth out well to the good man, they are sorry for it: and they think all the posterity of the Godly to be their disgracing and overthrow. Cain envied Abel, because God accepted his sacrifice better: Saul envied David, because he was more esteemed of the people. The pharisees disdained Christ our Lord, because they see their doctrine decay and his received. And what maketh such a stur this day in the Church, but that the Pope and his partakers see their Kingdom decay and the truth appear? These be written for our learning, that we should not discourage ourselves in these miserable times, but boldly stand & continue to the end. Sanballat, after that he had thus chafed in himself, and also had scorned and scoffed at their doings, he is so sore vexed in his mind, that he cannot hold in, but bursteth out into blustering big words, and saith openly before his fellows & country men, which were of the same mind, & superstition that he was, & it might be more fearful to the jews, to discourage them, he speaketh and braggeth it out before the Souldrers, which were set there to repress all mischievous attempts and enterprises that any should take in hand. As who should say, that if any went forward with his building the soldiers should overthrow it and destroy them, for they were as ready to do such a mischief as he was to bid them. And thus he saith, what do these beggarly jews, these slaves, Peasants, and villains, what go they about? what mean they? will they take in hand such a building as no mighty Prince is able to finish? and that many noble Kings afore them could scarce in many years perform, will they on a sudden bring it to perfection? But if they be so foolish to think that they can finish it themselves, are the heathen people so mad to stand by, look on and laugh, and suffer them to go forward with this building which hath been of old time a great enemy unto them, and may be now again, if they be suffered to work still? Do they think the Gentiles so foolish, that they foresee not their meaning, or do they think them such Cowards that they dare not, or so impotent & unable that they cannot hinder and overthrow this work, or so unwilling to help their country, that they will suffer them to go forward in it? Nay I warrant you, ye shall find them stout men, ready and willing to defend their country, and will not suffer such runagates to strengthen themselves against them. Shall they offer their old sacrifices? shall they restore their old Religion, in despite of us and our Country, and go about to draw others to their Religion? Shall they use their old accustomed solemn days their great assemblies, and have it for well done? Nay let them assure themselves we shall find them otherways occupied, we shall hold their nose to the grindstone: they shall not have leisure to pray and to be merry as they look for. They work so lustily as though they would finish it in one day, afore their neighbours should espy them, but they shall find it far otherwise: we foresee their meaning well enough, we will be heavy neighbours to them: it shall not fall out as they look for. Many Kings afore them were busy to build, some one place, and some another, and in many years, but these bragger's go to it so greedily, as though they could finishit in a day or two. A sort of beggarly vagabonds and proud beggars take this work in hand, as though they were able to go through with it. What will they do? will they glue the old stones together again? when will they get new stone? The old ones are burnt to powder, knocked in pieces, and will not serve for any building again. They shall find it another manner of work to finish, than they look for. The same miseries is the building of god's Church subject to at this day, the same scoffs, mocks, threatings and jeopardies are daily spewed out by such like wicked ruffians and Popish imps, some in corners and their drunken feasts, some afore Princes and rulers, yet God confoundeth their wicked devices, comforteth and encourageth his poor people to go forward, and the Lord blesseth their doings. God in all ages hath chosen the abjects of the world to set up his kingdom 1. Cor. 1. by, and to overthrow the pride of man's heart, be they never so worldly wise. 6. Tobias the Ammonite. It was not sufficient for this Miles gloriosus Sanballat, to rail at God's people and their building, as proud Golias, and blasphemous Senacherib did afore him, to their open destruction, but starteth forth another flattering lewd lubber Tobias an Ammonite, that slave, peisant, servant, and bondman, as he termed him afore ca 2. ver. 19 and he, not with so many words, but with as bitter scoffs, scorneth as scornfully at them as Sanballat did afore. And he standeth up & saith, if it like your worship you need not thus to vex and chafe yourself at these vile jews. For let them go on forward with their building as they have begun: when they have done the worst that they may, if a fox come up he shall break down their stony wall, he shall scrape it down with his claws and deface it. What needeth your mastership to care for so small a matter, it can do no harm: quiet yourself, we shallbe able to deal with them well enough, & overthrow them: ye are a man of wisdom and authority, and may easily put these vagabonds to flight: we need not so much the strength of a Lion, as the subtlety of a fox to vanquish them. Thus bragging Thraso, never wanteth a flattering Gnatho, and one jade claweth another by the back, and all to discourage the poor workmen. Our miserable days can give many like examples, as when the bloody butcher sat broiling gods Saints: and that glorious disputation at Oxford with God's good and learned ministers, whom after many such like blasphemous mocks the Lord of his mercy took to his rest, and yet suffereth some of his enemies to live in shame, who in so long a time cannot repent, but are given up to their own lusts and hardened hearts, so far as man can judge: beside many other young whelps of their teaching which can bark in corners and make themselves merry, with railing, and scoffing at the holy Scriptures of God, the ministers and professers of it: ye some became so shameless that they would call their dogs by the names of the first writers and professors of it. But our God liveth, who will defend his own quarrel and confound his foes, laugh they never so merrily, or brag and scoff they never so bitterly. Solomon saith, God will mock them that 〈◊〉 mock. And David saith, he is blessed that sitteth not in the seat of scorners. Diocletian the Emperor, as Volaterane writeth, had a jest er Psal. 1. called Genesuss, who used to make him merry at his dinner, and amongst other devices would scosfe at the Christians, with madiestures: but God plagued him for example of others, that they should not do the like, and yet it is to common at this day: they cannot eat their meat nor be merry, except they have some at their elbow that will blaspheme, scorn, and laugh at the Religion, Scriptures and lovers of it. A shrewd kind of trial for poor souls: for some are so weak that rather than they will be mocked, lose their estimation amongst their acquaintance, or have a strange look of many a gentleman their neighbour, they will forsake God, his word and religion, and say what soever a man will have them. What hindereth more at these days, than such like brags and mocks as these? What will these new fellows do, say they? will they overthrow that faith that ourselves had so many years ago? Nay let them alone a while, sit down, and laugh at them, they willbe trapped in their own snare. Do they so turn the whole world into their own fantasies? will such a Prince or such suffer it: See ye not this great man and that great man look strangely at it? ` Do any of the rulers belceve it, but a sort of rude and common people? Are not all countries in trouble about it? and have been many years. Live quietly and let them alone a while, and look for a day, & apply it better when it cometh, than ye did, the last was lost for want of good looking to in time. But the good Christian will with patience go forward, and not be ashamed of God nor his word, nor affrayed of such proud brags, nor amazed at their bitter scoffs. He knoweth that all which will live godly in Christ jesus must suffer persecution, and that all good fathers from the beginning have suffered the same, & prepareth his back and shoulders patiently to bear all sorrows for his master's cause. David complaineth in all good men's names we are become amocking stock to our neighbours, alaughing matter and Psalm. 7. scoffing to them that be round about us. When Peter had preached the fearful last day to be at hand, they mocked him saying, where is 2. Pet. 3. the promiss of his coming that thou hastso long talked of? Since our fathers died, do not all things continue as in the beginning? But enough was said of this matter afore in the 2. Chap. 19 verse. This is then the remedy that David useth in all these griefs, fall to prayer, commend thy cause unto the Lord, fall not from him for any storm, tarry the Lords leisure, and play the man, comfort thy heart, look for the Lords coming, and sat unto him with David, have mercy on us, O Lord, have Psal. 123. mercy on us, for we are utterly despised. Our soul is full of the slanders of these wealthy worldlings & despising of the proud. No doubt the Lord will comfort thee, & confound them, as our days have well declared. 4. hearken thou, O our God, for we are despised: turn their shame upon their own head, and make them despised in the land of their captivity. 5. Cover not their wickedness, and let not their sin be put out of thy sight: for they have provoked the builders. 6. Then we builded the wall, and the whole was joined together unto the half height: and the people had a mind to work. AFter that he had described the mockings and threatenings that they had for their bold enterprise in building, to discourage & drive them from it, if they could, if it had been possible: he now declareth what remedy and comfort he found by prayer at the Lords hand. Nehemiah seeing their great danger, turneth him to the Lord, the people praying with him, and saith; Our God that hast chosen us only, though most unworthy, for thy people amongst the whole world, and whom only we worship, and at whom we seek for help and deliverance, in all our trouble, harken we beseech thee, O Lord, bow down thine ear and hear our prayers, for thou art a righteous judge and mighty revenger of all thy faithful servants: we thy poor people are in a miserable case, we looked for aid at our neighbour's hands & they are our utter enemies: we hoped for comfort of them, and they utterly despise, mock, and contemn us: but thou art a God that never forsakest any that come unto thee, nor castest any away that faithfully trust in thee: hear us, O gracious God, and turn their own shame, that they would lay on us for building thy city, on their own heads: that villainy that they would do to us, let it fall on themselves. If thou let this cruelty scape unpunished, thou shalt be thought negligent and careless of thy people: these Samaritans that be so cruel against us, be strangers in the country where they dwell: as we were in Babylon, they were brought out of their own country and placed here by Ezer-haddon King of Assiria: make them, O Lord, to be despised in this land of their captivity, as well as they despised us in our misery: O Lord let not their wickedness be hid, but make it known to all the world and all ages to come, how despitefully they deal with us for thy sake: others will attempt the like, if this scape unpunished. Forgive not their sins, but ever keep them in thy remembrance, thou shalt not be thought arighteous judge, if thou wink at such wickedness: they hinder not our own buildings, but they provoke the builders of thy house and City. They despise us because we serve thee. They hate us, not for any of our wickedness, but for the hatred that they bear to thy house, Religion, and City, which they would have lie waste, overthrown, and trodden down. We grant we have deserved to be cast away from thee, if thou deal with us in justice, and yet after thy fatherly correction we obediently return and submit ourselves unto thee, whereas they contemptuously still rebel against thee, and hate us because we love thee. If they did persecute us for our own deserts, we would bear it: but to see thy majesty defaced, we cannot abide it: they would have thy City to lie unbuilt, that men might speak ill of thee, that thou were a weak God, not able to defend thy people, that call on thy name so mightily as their Idols do them that know not thee. The shame that they would lay on us shall turn unto thee, O Lord: for it is done unto us for thy sake, and hatred of thee and thy word. Avenge thy own quarrel, O God, and look not at our own deserts: for though we have grievously offended thee, yet we repent and they obstinately stand in defence of their own wickedness. O Lord forget not this malicious dealing of them toward us for thy sake: abate their pride, assuage their malice, and confound their devices, that they intent against us: comfort and encourage thy poor workmen & builders whom they provoke to anger, and grant us, that we may by thy aid with good success finish that, which we have through thy goodness so well begun. Amen. Out of his prayer may arise two doubts, one, whether it be godly & good men may use the like that he prayeth for here: that is, that the same ill may fall on them, that they would do unto the jews; The other, that their sin should not be forgiven them. The Scripture teacheth both to pray for our enemies, and to forgive them, and also that God would revenge their cause himself in his justice. Our saviour Christ prayeth for them, that crucified him, saying, Father forgive them, for they know not what they do. S. Steven likewise. But David Act. 7. many times prayeth the contrary, as, Let his sorrow be turned on his Psal. 7. own head, and let his wickedness fall upon his own pate. Again, let them be confounded and ashamed that seek for my life, and let them be driven Psa. 69. 109. back and ashamed that seek to 〈◊〉 me evil. These Psalms and others are full of such like speeches. And where some expound such places to be a prophecy and foretelling ofsuch mischiefs as should fall on them, rather than a wishing or praying that they should fall, it is not ill that they say: but it may be doubted whither it be most agreeing to the text: but howsoever it be, this must be most taken heed of, that in all such prayers nothing be asked of malice against the party, which is hard for our froward nature to do: but only for the glory of God, which is to be sought in all our doings and prayers, which may be in showing his justice. In the Lord's prayer, we say, hallowed be thy name: we desire not God only that he would direct both every man in his doings to set forth his glory, that his name may be hallowed: but also that he would stay, confound and take away all hinderers of the same, with all their devices and subtle practices: that all stumbling blocks being taken away, his name may be sanctified in all nations. So prayed ` David, O my God make the counsel of Achitophel to seem foolish: so in the commandments the affirmative 〈◊〉. Sam. 16. is included in the negative, and the negative in the affirmative as, thou shalt not kill: wherein we are not only forbidden all cruelty, but are commanded to relieve, succour, and help by all means that we may. Nehemiah hateth not the men but their wickedness: so we learn to put a difference betwixt the man and the sin of man and pray for mercy to the one, and justice to the other. Man is God's good creature, and to be beloved of all sorts: Sin is of the devil and to be fled of all sorts. And it is a great difference whether we pray for revenging our own private quarrel, which may not be in any case: or it be for God's cause and glory, which we would seek the furtherance of, by all means we may. 6. Then we builded the wall. This verse declareth what they got by this short prayer. The people's heart was encouraged to go forward with this work, in so much that they repaired all the breaches of the wall, & joined it all together as though it were one whole sound wall, & never had been defaced afore. Prayer is a sovereign Salve for all sores: for it will heal not only the wounds of the body and soul but also hard stony walls. This is the common practice of all good men when they be scorned for the Lords sake, to turn themselves unto humble prayer, commit the cause unto the lord who will justly revenge his own quarrel when he thinkerh good. David when Psa. 69. he had complained unto God how the judges did mock him, and the drunkards and minstrels sang their songs against him, to make them merry withal, and could find no remedy, he saith thus after that he was sore grieved at them: but I, O Lord, made my prayer unto thee, and then the Lord comforted him. Likewise, King Ezechias getteth him to the Temple, when Rabsachiss had railed against the living Lord, 2. King. 15. and written blasphemous letters, he read the letters in the sight of God, falleth to prayer, and desireth the Lord to help him in that extremity, and his God delivered him. This prayer of Nehemiah is not long, for God regardeth not so much the length of our prayer, as the earnest hearty desire of the mind, with an humble submission of himself to the Lords good will and pleasure, repenting earnestly for his offences, and faithfully hoping without mistrust, for the Lords comfortable assistance, when, and as he shall think good: by this prayer they obtain at the Lords merciful hand boldness to go forward with their building, and to contemn their proud mocks and brags, they finish the whole length and the height of the wall, in despite of their enemies: and the people were not weary of working, but the more they wrought, the more desirous they were to work still: for the good success that they had in building hitherto, did encourage them to go forward with it, and they doubted not but that god was with them, & therefore feared no other. Let us learn therefore, at these good men's examples to be bold and constant in well doing, and not to fear every brag and blast of wind. Let us be as a lusty horse that goeth through the street, and careth not for the barking of every cur that leapeth forth, as though he would bite him: so let us not be afraid of the barking curs, nor look backward, but go on forth not changing with every tide: and the mighty Lord will strengthen our weakness with good success to finish his building: for so have all good men done from the beginning. 7. It came to pass that when Sanballat and Tobias, the Arabians, the Ammonites, and the Azdodites heard tell that a Salve was come on the wall of jerusalem, and that the breaches of it began to be stopped up, they were very wroth. 8. And they conspired altogether to go and besiege jerusalem, & to make a scattering in it. 9 But we prayed unto our God, and set a watch by them day and night in their sight. 10. And judas said, the strength of the bearers is decayed, and there is much mortar, and we are not able to build on the wall. 11. And our enemies said, they shall not know nor see till we come into the middle of them, and we shall slay them and make the work to cease. AS good men go forward with God's work, so the wicked swell for anger, increase in malice against them, and by all means possible not only by themselves go about to overthrow all their good enterprises, but they seek all the partakers that they can get, and will refuse no kind of man be he never so ill, to join with them, so they may obtain their purpose, & hinder the Lords building. Sanballut and Tobias afore thought with their bitter scoffs, big words, & haughty looks, to have dashed these poor souls out of countenance, and made them to leave building: but now when they see they were not afraid but wrought more lustily, they make other devices, they will fight for it, they gather a great company of neighbours, as ill as themselves, and will set upon them, kill them, and overthrow their building. Such a thing is malice once earnestly in man's mind conceived, and specially for religion, that it so blindeth a man, that he seethe not what he doth, nor what will follow of his doings. He that falleth from God, wandereth in darkness, and cannot tell what he doth, where he is, nor whither he goeth, but the farther he stirreth, the farther he is out of the way, and the more darkness he is in: for God is light, the way, truth, and life, and he that hath not God for his guide, cannot find the true way to everlasting life. Let every man therefore that will walk uprightly in the fear ofGod, take heed how he once give place to any wickedness: for if the devil get a little entrance into thee, he will draw the clean away with him, if God be not more merciful to hold thee. When the devil tempted Eve, he appeared in likeness of a serpent, to teach us, that as the head of the Serpent is the greatest part of the body, and wheresoever the head getteth in, the whole body followeth easily: So the devil if he once enter into man's heart, he will creep into all parts, & never cease until he possess the whole man, and bring him to everlasting death with him and destruction in this world, as he did with judas, entering into him first by little and little, but after that jesus Christ had given him the sop, he did so fully possess him, that strait ways he betrated his master the Lord of life into the hands of wicked men, to be put to most vile death, and all for greediness of a little money. Sanballat by the help of Tobias had now gotten a great band of Soldiers, of others, and specially of Arabians, Ammonites, and Azdodites to fight for him against these seely souls, & for no other quarrel, but because they heard say, that they had repaired all the breaches of the walls of jerusalem. Their foolish madness appeareth the more because they rage so fiercely for only hearing how well the work went forward, as though that had beneath greatest fault that they could have committed. Wisdom would have tried, whither such tales had been true, afore they had believed them: but anger is so hot an affection, that it cannot abide to be ruled by reason. There is no difference 〈◊〉 an angry man & a mad man, but that anger lasteth but for a time and continueth not still, as madness doth. 〈◊〉 or 〈◊〉 est; Anger is a short madness, saith the Poet: and again. Anger letteth the mind that it cannot see the truth. Saint james therefore biddeth, let every man be swift to he are, but slow to speak, and 〈◊〉. 1. slow to anger: for the anger of man worketh not the righteousness of God. And though anger ought to be suppressed in all things that it grow not to any extremity, yet is it most chiefly to be holden down when any correction is to be executed. Tully teacheth well, Qui iratus accedit ad poenam nunquam mediocritatem illam tenebit, quae est inter nimium and parum. He that punisheth when he is angry, cannot keep that mean which is betwixt too much and too little. Theodosius the Emperor when he had caused a great number Lib. 2. cap. 18 to be slain in his anger at Thessalonica, and for his rashness in so doing was excommunicated by Ambrose Bishop of Millanne, after that he knew his fault & openly confessedit, made a law that no execution should be done on any offender, whom he judged to die, afore 30. days were expired, that he might have so long time to consider in, whether he had judged rightfully. God grant every man a diligent care to foresee, that he do nothing in hisanger unadvisedly, but with patiented modesty, may do all things in the fear ofGod. Tobias was an Ammonite of the seed of Ammon, whom Lot begat of his own daughter in his drunkenness, and as they were ever Gen. 〈◊〉. utter enemies to the jews, though they were near kinsmen, the one being come of Abraham, the other of Lot his Nephew, so now having such a man of Authority their countryman to be their Captain, as Tobias was, they were more easily drawn to join with them, that by this occasion they might more easily revenge old quarrels against the jews more bitterly. The Arabians were their next neighbours, a wild Mountain people living much by robbery and therefore easily brought to such a mischief. The Azdodits were one corner of the Philistines their old enemies and would rather run to such a mischief unbidden, then tarry for any calling for. So we may see how readily one wicked man will be drawn to help another, and how the wickedness of one will infect another, that will give ear unto it. But good men are oft lest to themselves without help or comfort at man's hand, as the jews were here now: and the Church ofGod hath been from the beginning subject to such dangers and shallbe to the end, that God's glory may more evidently shine in defending ofit, in despite of all their foes. The Metaphor, or kind of speech that is used here, when he faith, a salve was come on the walls of jerusalem, is taken from chirurgeons who when they heal wounds, join the flesh together again, which afore was cut in sunder: so the new breaches of the walls, which afore lay gaping open, were now joined together and made sound, as though it were one whole sound wall. And as it was such a grief to these wicked men, to hear tell only that the walls went well forward in repairing: so is it at this day the greatest grief that God's enemies can have, when they hear tell that religion goeth forward in any country: then they conspire, both by themselves and their friends, and specially by that bastard Tobias, their Pope, so much as in them lieth, though it be with fire and sword, or any other cruel device, to overthrow it. 8. And they conspired. When they perceived that mocking taunts, high looks, nor proud words could not drive them from their building, they will now make open war against them to dash them out of countenance, put them to their shifts, & scatter them a sunder that being amazed at such a company coming on them suddenly they should not assemble any more to work there. Thus the wicked never cease by all means to hinder God's building: but as Satan their Father goeth continually about like a roaring Lion to devour the Lords flock, so do they: but our God is as diligent tosave us that they do no hurt, and watcheth us when we do sleep, that they overcome us not. Pilate and Herod, were not friends afore; but to condemn our Lord Christ jesus they soon agreed, and were Luk. 23. friends afterward. So thus many kind of people, which agree not well many times among themselves, yet now to overthrow jerusalem, they all put on armour, join themselves together, become friends, and agree all in one mischief. David marveleth to see how all sorts of people and Princes conspire together against Psal. 2. the Lord Christ, & crieth out, why do the heathen so fret, and the people devise vain things? the Kings of the earth have risen together, and the Princes have assembled together against the lord & his anointed. But when David had considered all their raging madness, he comforteth himself and saith, he that dwelleth in the heavens shall mock them, & the Lordshal laugh them to scorn, etc. So shall gods faithful little flock be defended & comforted in all their troubles unto the end: & their proud enemies shallbe confounded. But this is all our froward nature bend unto, that we be so ready to mischief, & slow to do good. 9 But we prayed. As Nehemiah declareth the manifold troubles that fell on them for this building, so also he setteh forth their 〈◊〉 〈◊〉 and God's favour towards them. For if 〈◊〉 should continually assault us, and the Lord leave us to ourselves, man's weakness were not able to stand, so strong and subtle is he, so unable, and wretched are we. They forsake themselves therefore, and by humble prayer submit themselves to their God, who never failed them in all assays. Prayer is a sure anchor in all storms, and they never perish that humbly fly unto it, & faithfully cleave unto it. Prayer is a salve for all sores, yea it healeth not only body and soul, but even hard stony walls. No kind of carthly physic that God hath made is good for all kind of folk at all times, & all kind of diseases: but this heavenly physic of prayer in wealth& woe, in plenty and poverty, in prosperity and adversity, in sickness and in health, in war and peace, in youth and age, in life and death, in mirth and sadness, yea in all things & times, in the beginning, midst, & ending, prayer is most necessary & comfortable. Happy is that man that diligently useth it at all times. But he that will so effectually pray that he may obtain the thing he desireth, must first prostrate himself in the sight of his God, as this people did, for so the Hebrew word here signifieth forsaking himself, as unable to help himself, condemning himself as unworthle to receive such a blessing at the Lords hand: and yet nothing doubting, but that his God that never forsaketh them, that unfeignedly fly unto him, will deal with him in mercy and not in justice, deliver him and comfort him, not for any goodness that he findeth in him, but of his own mere pity, love, grace and mercy, whereby he may show himself a glorious God, a present help and secure to all afflicted and oppressed minds. He that findeth any thing in himself to help and comfort himself withal needeth not to pray, but he that seethe and feeleth his present want & necessity, he will beg earnestly, crave eagerly, confessing where his relief is to be had. No man will pray for that thing which he hath or thinketh himself to have, but we ever ask, desire, beg, & pray for that we want. Let us therefore in all our supplications and prayers unto the Lord, first confess our beggarly poverty and unableness to help ourselves, the want of his heavenly grace and fatherly assistance, & then our gracious God will plenteously power his blessings into our empty souls, & fill them with his grace. If we be full already, there is no room left to take any more: therefore we must know ourselves to be empty and hungry, or else we shall not earnestly desire this heavenly comfort from above, which is requisite in all prayer. For he that asketh coldly, getteth nothing. And the more that we confess our own weakness, our want, and unableness, the more we confess our God to be almighty, rich in mercy, possessing all things in his own hands, and dealing them abroad to his poor people, where he seethe them need, and sending the rich empty away. And as we must thus cast down ourselves in ourselves by faith to our God, & to pray to no other, but vuto the living Lord, that made heaven and earth, as this people doth, and therefore call him their God. For if we seek help at any other, we mistrust him, we do not faithfully believe on him, & then we shall not be heard of him. Call on me in the day of thy trouble, saith thy God, Psal. 50. and I will deliver thee, &, I ask no other reward but to glorify, praise & thank me, knowing thy safety & deliverance to come from me. But these men did not only pray to their God, but according to their duty they put themselves in a readiness to defend themselves against their enemies, which is lawful for all men to do. It is not sufficient to pray, and then to neglect such means as God hath appointed us to use for our defence and comfort, no more than it is to say when he hath prayed, I will live without meat, and drink, and God himself shall feed me. For as the Lord hath taught us to pray, give us this day our daily bread, so he hath commanded us to work for it, and saith, he that doth not labour, let him not 〈◊〉. Thes. 3. eat. So here it was not sufficient to call upon their God, though he was most mighty and loving unto them, but they keep watch and ward, put on Armour, take their weapons, not cowardly creeping into corners, but stand forth stoutly on the top of the walls by the workman's elbows in the sight of their enemies, that they might see that they were not afraid of them, but would manfully defend themselves & the workmen, against all assaults they could devise. They had a stronger God to defend them, than any devil could be to hurt them, or overthrow their work. So prayer and God's providence destroyeth not policy but maintaineth it, and when they be joined together god blesseth them both, as his own ordinance. They knew well how true it was that David said, Except the Lord defend the City, the watchmen watch in vain that keep Psal. 127. it. But when the Lord defendeth it, and the wacth-men do their duties faithfully, trusting in the Lord, and not foolishly bragging of their own strength and power, then is that city well and strongly kept. The Children of Reuben, Gad, and the half tribe of Manasse, as it is written, when they fought against the Agarens, got the victory, and all because they joined prayer with their power, not trusting in themselves, but in the mighty Lord of hosts, who heard them and overthrew their enemies. Thus must good Captains learn to join prayer with policy, if they look to obtain the victory, and not trust in horse, Spear, shield, or other kind of weapons. God ruleth those that fear him, in battle as well as in peace, and those that trust in their own strength, he will overthrow. Constantine the great, that worthy Emperor, our country man, taught his soldiers daily to pray thus, We knowledge thee, O Lord, we know thee Euseb. lib. 4. De vita constat. for a King, we call on thee for our help, from thee we have the victory, and by thee we are conquerors: we give thee thanks for this present prosperity, and by thee we hope for things to come: we all are humble suitors unto thee, that our Emperor and his Godly Children may be preserved safe long to live, and we humbly beseech thee that he may be a valiant conqueror, etc. And that Captains may not do what they list, but must learn to defend good causes only, Theodosius the good Emperor teacheth in his prayer, that he maketh for himself, saying. O almighty God thou knowest that I have taken these wars in hand in the name of Christ thy son, for a just revenge, if it be otherwise revenge thou it on Rusf. lib. 2. Chap. 23. me: but if I come hither in a good quarrel & trust in thee, then reach forth thy right hand unto thy people, lest peradventure the heathen people will say, where is their god? By Moses law the priests should go to the seld with the army to encourage, teach, and comfort them, even when they should Deut. 20. join battle. The papist will have his morrow mass Priest with him; and yet such negligence is in those, that call themselves Protestant's, that they think the company worse, if a learned minister be among them: and if he will rebuke their spoil, gaming, swearing, whoring, they are weary of him; and if he touch any of the better sort, than away with him, or else work him some displeasure. So rashly we cast of the Lords yoke, so folishlie we enter into wars, as though the victory laic in our own hands, and God did not bestow it on whom he thinketh best. john Baptist, when the soldiers came to him to be baptised, as other sorts of men did, he taught every one how to amend their lives: and to the soldiers he saith: do violence to no man, accuse none falsely, and be content with your wages. Luc. 3. God grant all good soldiers to follow these lessons unfeignedly: for the holy Ghost noteth these as common faults, that such kind of men be infected withal. Many lusty yonkers think not themselves brave enough, except they can look big, speak stoutly, and pick a quarrel against every simple man, dealing hardly with all sorts, that they can come by, they think all is well gotten. How common this kind of dealing hath been, I leave it to the consideration of others. And for that divers have fallen to a great sobriety and lived orderly since they learned Religion, God is to be praised, and God increase the number. They be not made Soldiers to do wrong, but to correct them that offer wrong: they enter not that trade to live without law, but to bring them in obedience that offend the law. They may not think the Prince's coffers to be at their disposition, but must content themselves with wages and that portion that is allotted to them. He that dealeth other ways getteth it unjustly, & though he thinketh he dealeth so cunningly that it cannot be espied, yet the righteous Lord will punish it in this world to his shame, &, if he be not more merciful, most grievously in the world to come. Thus prayer and policy joined together, make a perfect work, and the one halteth if it want the other. David when he fought with Goliath, though he refused King saul's Armour, yet he took his Sling and stones in his shepherds bag, and calling upon the Lord, overthrew that Giant mightily. So shall it be in God's Church when the ministers and people pray earnestly, the Preachers speak boldly, beat down sin mightily, and watch night and day, that Satan by his members creep not in subtly & disturb the flock of Christ. God grant us so to watch and pray, that the Lords name may be worthily praised in us: for so S. Paul teacheth, be diligent in prayer, watching in it with thanks giving. And S. Luke saith, watch & pray at all times, Coloss. 4. that ye may scape all the evils which are to come. This kind of fight against all fiery assaults of Satan, is as necessary in God's Luk. 25. Church, as open war is against the enemies of the common wealth. 10. And judas said. This gap was not so soon stopped, but there bursteth forth another worse than that. Open enemies can do little harm, if the other parties within be true amongst themselves. But if the soldiers within the City fall at a Mutiny among themselves, disobey their captain, discourage their fellows, or work any treason, drawing parties together, than the danger within is greater, than any can be without. The greatest part of the tribe of juda now wax fainthearted, draw back, discourage their fellows, murmur against the Captains, and would gladly leave working. A perilous practice in such a dangerous time, and able to overthrow all. One coward in an army breaking the array, running away or discouraging the rest, may easily discomfet the whole army. But here come now a great company, not of the meanest sort, but of the King's tribe of juda and they murmur, they discourage, they dissuade, and hinder the work, as much as they may. The Israchtes in Egypt, when Pharaoh increased their labour, because Moses and Aaron would have them delivered, they cry out on Moses & Aaron for their well-doing. When they were come out of Egypt and wanted their fleshpottes, they cry out of Moses Exod. 16. and Aaron, which brought them out, and would return again into Egypt. The spies that were sent afore to bring word what a people and country they should come unto, were fainthearted, and discouraged the rest, saying, the men were great Giants, their Cities stronger than they could conquer, though the ground was fruitful and pleasant of it self. Thus Satan never ceaseth to devise something to overthrow God's building. The reasons that judas allegeth, were great, and able to persuade any man: first the workmen were weary, say they, their shoulders ached with bearing so many heavy burdens, their strength was gone, they were not able to bear any more. secondly, there was much mortar to carry away, both of the old rubbish of thebroken walls, and also new mortar to be brought in for the new building. The Hebrew word will serve for both, which I had rather follow, though some learned apply it only to the old rubbish of the old walls, and some to the new mortar, to be carried for the new building. This troubled Nehemiah more than any brags of his enemies abroad. For of these he looked for help, and of the others none. These should have comforted him, and now they discomfort. Now he must first pacify and please the men, than he must comfort them and also stir them up to their work, lest others should faint and fall away as well as they. It is an easy matter to begin a good work, but a special gift to stand in all storms and continue to the end. The proud Papist at this day, at whose hands no goodness is to be looked for, neither toward God nor good man, doth not hinder the building of God's Church and preferring of his gospel, so much as these fainthearted Protestants, white liuered Hypocrites, double dissemblers, and servers of time. When they set them down and look into the world, what, say they, we have wrought ourselves weary these fifty years, and profited little: our shoulders ache, the more Popish rubbish we carry a way, the more we see remain behind. Our open enemies are so many and so cruel, that they will not let us work, & our friends are so weak, that they are not able to help themselves and us: many of those that seem to be friends are saint hearted, wax cold, and deal cunningly against a new day and a change do come, and 〈◊〉 we shall be left in the briars. So much old Popish rubbish is left behind in the Church that it will never be carried 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 carry out the old dregs, or to bring in new mortar to build new walls. How many have they burned, how greedily do they gape to be broiling again? S. Peter in the Acts of the Apostles asketh, why they would go about to lay that yoke of Moses Ceremonies on the neck of the disciples, which neither they nor their fathers were able to bear? And if that might be truly said then, of those ceremonies which came from God himself, how much more may it be verified now on those which come from the Pope, the father of all superstition. The double dealing of wily worldlings is such, that it is to be feared this popish rubbish will never be clean rubbed of. For we ever keep some Romish room in store to turn ourselves on, so oft as the world shall turn. And this old judas may well be a figure of the latter judas, that betrayed our master Christ, and all other such hypocrites, which being faint hearted would betray the building and builders that God's City should not be finished. There is great striving who shall be Peter's successor in authority, but I fear judas hath more followers, which cowardly and greedily for a little money hinder, betray, and undermine, both the faithful builders and building. If it be heinous treason to betray one man, whom thou owest duty, reverence, and faithful service unto: it must needs be much more heinous in a City, a Camp, a Church, or any society, where faithfulness should be found, to deceive, run away, deal dissemblingly, or to dissuade, discourage, and withdraw any or many from their dutiful obedience, labour, diligence, and faithful dealing, to the dishonour of God, the overthrow of Religion, and hurt of his people. God for his mercy sake root out all desperate Judases from among all faithful companies, that they may not discourage others, and specially from among the flock of Christ, whom he hath so dearly bought, that the Lords building may go forward lustily. What these Romish rubbish be, I had rather leave it to other men's considerations, then by blotting of paper and filling men's ears with such filthiness, stand to rehearse them: but among many I think none worse, than many lewd dispensations, which such idle lubbers seek for, whereby their duty is undone. But many a good builder will not build on the sand, but dig to the sad earth, and the good husband will pluck up the weeds afore he sow good Corn: so surely in God's Church ill doctrines, Ceremonies, Customs, and Superstitions, must be rooted out, afore good Laws, Orders, wholesome doctrine, & government can take place. 11. And our enemies said. The malice of Satan by his members Is so great against the building of God's City, that by all means, openly and privily, inward enemies and outward, fair words and foul, Sword, fire, and fagget, war or peace, Teaching or holding their tongue, knowledge or Ignorance, undermining or Conspiracies, and all other devices whatsoever, they let none slip, but try all, that they may overthrow all, and not so much to do themselves good, as to hinder others to set up themselves in the sight of the world, and to deface the glory of God: but in the end all is in vain, and our God shall have the victory. They will not yet use any open violence, but cunningly come on them unawares, be on them afore they know it or look for it, secretly prepare all things necessary for their purpose, and steal on them privily, that they shallbe in the midst of them afore they wots where they be, they will kill them, shed their blood mercilessly murder them, and make that building to cease, overthrow the walls, pull down the Bulwarks, and so overwhelm them, that they never dare attempt any such building any more. O monstrous malice against thy Lord to thine own destruction in hindering his building, and his immortal praise in defending of it! What foolishness is this to strive against the almighty? a wretched worm on the earth to rebel against the lords holy will and determinate pleasure in heaven? Nothing grieveth them so much as to see this work go forward: if this work were laid a sleep, their hearts were well eased: but our God in patience letteth them utter their malice, that in his justice he may overthrow them. In this Serpentine, crafty, and devilish dealing of these wicked men appeareth the old Serpentine devilish nature and malice of Satan that old cankered enemy of God and man from the beginning. God said to the Serpent, that the seed of the woman should tread Gen. 3. upon his head, and the Serpent should tread upon his heel. Crafty and subtle men when they will work a mischief go privily about it to deceive the good man, as the Serpent if he will sting a man, will not look him in the face, but steal on him privily when he seethe him not. God endued man when he made him with such a majesty in his face afore he fell to sin, that all creatures did reverence and fear him: and although sin hath much defaced and blotted out that Noble Majesty and grace that God endued him with, yet it is not utterly disgraced and taken away, but some spark and Relic remaineth at this day, that no wild nor venomous beast dare look a man in the face boldly, and hurt him: but will give place for the time, and seek how he may privily wound or hurt him when he seethe him not. It is good wisdom therefore for every man, that shall be in danger of any such hurtful beasts, always to look them in the face, and beware when he turneth his eye from them, that they suddenly and subtly leap not on him and hurt him. These crafty and subtle foxes therefore, like the seed of the Serpent, would not openly invade, nor gather any great power of men against them, but at unawares steal on them privily, afore they should suspect any such thing. This is the nature of wicked men, so craftily to undermine the Godly. The next property of the Serpent that appeareth in these devilish men, is, that they mercileslie would murder them, when they had once thus suddenly invaded them. Satan was a murderer from the beginning, as Saint john saith: and therefore no marvel ifhis Children be bloodsuckers like unto the father. when he would 〈◊〉. 8. not spare the innocent Lamb of God jesus Christ, but most cruelly crucified him, why should we marvel to see himby his wicked Childrenso greedily seek to shed innocent blood still? The last property of Satan appeareth here most plainly in these wicked men, in that they would so gladly overthrow this building of jerusalem, that it should never be thought on any more. Satan is the Prince of this world and therefore cannot abide another King to reign, nor any kingdom to be set up but his own: and for maintaining of that, he will strive by his members unto death. If a man would describe a Papist, I know not where he should find a more lively Example than these men be. The Papist is close and subtle in going about to work his feat on a sudden, as these men were, afore it be spied, if God utter it not. Their bloody hearts and hands have filled all countries in all ages with shedding innocent blood: but especially this age plainly declareth to them, that will not be willfully blind, howtrue it is. Those bloody marriages in France of late, which were pretended to be made for peace, love, and quietness, shallbe witnesses against them of these kind of dealings, (though they rejoice in their mischief) unto the worlds end. Saint Paul calleth the Devil not only a Prince: but a God of the world, because he disdaineth the glory of God, and would have that honour given unto himself. And that ye may easily see 〈◊〉. Cor. 4. who is his truly begotten son, look who sit teeth in the Temple 〈◊〉. Thess. 2. of God, boasting himself as God, as Saint Paul saith. who sitteth so deeply in ignorant men's Consciences, that they dare not offend him, but think him to be holiest? who taketh in hand to bestow heaven, and hell, and purgatory at his own pleasure, to forgive sin, and make righteous, which belong to God alone, but the Pope and his Chaplains? Therefore he that will not wittingly deceive himself, may easily judge whence Popery cometh, and whether it leadeth us. No marvel therefore if the Papists at this day be so earnest to serve their God the Pope and hinder the building of God's Church and City, lest their Kingdom, Superstition, Pride, and authority decay. Open your eyes and see, mark the practices of Superstitious Idolaters from the beginning, and ye shall find them in nothing more earnest, then in hindering the true God to be worshipped as he aught What made Pharaoh so desirous to stay the Children of Israel in Egypt, but that they should not go Sacrifice to the Lord as he had appointed? Wherefore 〈◊〉. did the Scribes and pharisees so rage's against Christ, but that they would not have their traditions to decay, and the true Mat. doctrine of Christ jesus to be set up? Why did the high Priests and elders whip the Apostles, and command them to preach no more in the name of jesus, but that they would overthrow his Kingdom, Act. 5. if that they could? Why were so many thousand martyrs so Cruelly murdered in so many ages, but that they would know no God and Saviour, but only the Lord Christ? Why doth 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 seethe his Kingdom and Superstition overthrown, by the preaching of the Gospel? And as it falleth out thus generally in the building of God's spiritual house and City, that all sorts of enemies most diligently apply themselves, their labour, wit, Power, Policy, and friendship to overthrow the true worship ofGod: so particular Satan goeth about like a Roaring Lion seeking whom he may devour, and therefore every man hath great need to be wary and circumspect, that he be not suddenly overthrown, but let him watch, and put on all the Armour of God, which Saint Paul describeth saying; For this cause take unto you the whole armour of God, that ye may be able to resist in the evil day, & having finished all things, stand fast. Stand therefore, and your loins gird about with verity, and having on the breastplate of righteousness, And your feet shodwith the preparation of the Gospel of peace. etc. that he may stand stoutly in the day ofbattell, and through the might of his God get the victory. The devil Ephe. 6. never ceaseth, for if he cannot overthrow the whole Church, yet he would be glad to catch any one that belongeth to the Lord, if he could. 12. And it came to pass, when the jews which dwelled beside them came and told us of their practices 10. times out of all places whence they came unto us, 13. I set in the low places beyond the wall and in the high places also I set the people according to their kindreds with their swords, their Spears, and their Bows. 14. And when I saw them, I rose, and said to the Nobles & to the officers and the rest of the people, be not afraid of the sight of them, but remember the great and fearful Lord, and fight for your brethren, for your sons, and your daughters, your wiue's and your houses. 15. And it came to pass when our enemies heard tell that it was told us, God disappointed their purpose, and all we returned unto the walls, every man to his work. THis comfort our loving God hath left to his chosen people, that as the devil ceaseth not by his members to trouble and vex his church and beloved Children, by all means that he can devise: So the mighty Lord of his own free goodness by his holy spirit, his Angels, his creatures all, and most sensibly by the comfort that one good man giveth another, in all our griefs faileth not to aid and comfort us night and day, privily and openly, that ever we may have just cause to rejoice in him for our deliverance, and not in ourselves. These wicked Samaritans, Sanballat, Tobias, and their fellows were not so cunning privily to prepare men and armour suddenly to invade jerusalem unlooked for, to murder the builders and shed innocent blood: but the living Lord to glorify himself in opening their subtle practices, which they thought had been kept close from all men, by other of the jews which dwelled among them in Samaria, Arabia, and other places, doth bewray their conspiracy and maketh it known in jerusalem often times, out of all corners of the country. Thus it proveth true, that the Gospel saith. Nothing is hid, but it shallbe openly known, be it never so craftily devised: Nothing can be so privily devised to hurt the man of God, but the wisdom of our God doth foresee it, his merciful goodness doth open it, & his mighty hand doth so rule it, that it overwhelmeth us not. God increase our faith, and help our unbelief, that in all dangers we may humbly submit ourselves unto him, and without grudging, or doubting boldly look for his help in due time, and patiently tarry his leisure: for no doubt he will help them that faithfully look for and earnestly beg his aid. King Saul purposed divers times suddenly to have slain poor David, but God opened his mischievous mind and malice by jonathan his son and Michol his daughter, and David was delivered. The King's chamberlains 2. Sam. Cap. 18. 〈◊〉. had privily conspired to have murdered Assuerus their King and Master, but Mardocheus openeth his treason, and the King was saved. Benadad the King of Syria made war against joram King of Israel, and by counscls of his servants laid imbushments privily to trap joram the King of Israel by the way: but Elizeus the Prophet perceiving Ester. 6. that joram would go the way where the imbush was laid in wait for 2 King. cap. 6. him, gave the King warning, & bade him go another way: when Benadad heard tell that his sccret purpose & counsel was known to Ioram, & he came not that way, he was angry with his servants and said, they had betrayed and opened his counsel to joram. Nay, sayeth one of his servants, there is a Prophet in Israel Elizeus, & he openeth whatsoever thou speakest in thy privy Chamber. King Herod minding subtly to kill the young Babe Christ jesus, craftily bad the wise men go and learn where the new king was borne and he would come and worship him, as well as they did: but the gracious god which never faileth at need, bade them go another Mat. 〈◊〉 way, and not tell Herod, for he meant to kill the young babe Christ. The wicked jews made a vow they would neither eat nor drink until they had killed Paul: but Paul's sisters son when he heard their conspiracy, opened it, and the Captains set Soldiers to defend him & deliver him out of their hands. I cannot tell whether these jews Act. 23. which dwell abroad in divers Countries, and came and told them in jerusalem of the conspiracy that was intended against them by Sanballat and his fellows, be worthy more praise or dispraise. It was their duty to have come home, stood in storms, and help to build jerusalem, as well as these other their fellows did: but God which turneth our negligence and foolishness to the setting forth of his immortal goodness and wisdom, gave them a good will and boldness to further that building as they might, and stirred them up to come often times & open unto them in jerusalem the great conspiracy that was intended against them: that they might be ready to defend themselves whensoever they were assaulted. It grieved them to understand the mischief that was purposed, both to have their breethrens' blood cruellyshed, & also that building to be overthrown: and though they durst not come and join with them both in battle and working, yet they are to be commended that they so pitied their brethren and the work, that they gave warning of that great conspiracy purposed against them. Thus God useth the service of all men and creatures to the benefit and comfort of those that fear him truly. So among wicked people many times do good men dwell, both to bring them from their wickedness by their good example and counsel, and also to be a relief to other good men abroad in other places, when occasion shall serve. Thus was Lot in Sodom, joseph in Pharaos' house, and Daniel in Babylon: and if these jews had not dwelled abroad among the Samaritans and Arabians, this conspiracy had not been opened to the builders in jerusalem, but they should have been suddenly slain, afore they knew of their coming. Thus is God's providence & care for his people, when they understand not their own danger, to be praised, and this natural love that these jews bareto their Country and brethren, in forewarning them to defend themselves, is to be followed of all good men. Demeratus of Lacedaemon was unjustly banished his country: yet when he heard that the Athenians would make war against his country, he gave his countrymen warning of it, that they might be in a readiness to defend themselves. When the Israelites had made the Golden calf, and God in his anger would have destroyed them, Moses falleth to prayer, though they oft rebelled Exod. 32. against him, and desireth the Lord to pardon them, or else to put him out of his book. Saint Paul wisheth to be accursed from Christ so that he might win his brethren the jews to the Lord Christ, though Rom. 9 they oft sought his death. Thus good men will forget displeasures done unto them, and be ready always to help and comfort their Country, and specially those that be of the household of faith. This may be a comfort to all good men, that as God opened this conspiracy to his people at this time, by the jews that dwelled far from them, so his fatherly care never faileth them that love him, but he will defend and deliver them: for he maketh his enemies, if they be made privy of any such mischief, so babbling, that they will open it, either for vain Glory, bribery, malice, or else their own consciences do accuse them that they cannot quiethe suffer such a mischief to be wrought. And although they were thus oft and out of all corners warned of this conspiracy, yet they could scarcely be brought, many of them, to believe any such thing to be attempted, it was so horrible and incredible. Good men judge others to be like themselves simple, and plain dealers, and cannot easily be persuaded that any man would go about such a mischief. But the gospel teacheth, that we should be wise as serpents, & as simple as doves: the serpent is wise to save his own head, and hide him self until the danger be past, and the dove will not crastelic devise any harm to any other: so the man of God must be wise as the serpent, and not be carelese of his safety, (for God hath given him reason to defend himself and foresee mischiefs and provide for them) nor he must not be crafty to hurt others, as the dove is not: but he must rather think, that the wicked men, whom Satan hath so possessed, will leave nothing undone that may overthrow the good, & therefore they ought to be as wise, circumspect, & diligent to defend themselves & their country from such mischiefs by all honest means, as the other shall be busy to devise or doc them anic harm, or else they shallbe guilty of their own destruction and many others, which cannot be defended in conscience, nor the Lord can allow it in justice, being hurtful to so many. 13. I set in the low places. Nehemiah by leaving the Court where he lived in case, is now come to a goodly bargain. First he was master of the work, set every man in order, that none loitered, nor wrought otherwyes than he was appointed, and that none troubled his fellows, daily dabbling in the mire, mortar, and clay, as long as he might, and yet would not be weary, with great displeasure and grudging of those that should be his friends and helpers, but now is become a warrior, is driven to put on armour, keep watch and ward night and day, and oversee them himself, to set his people in array, and appoint them their standing places, giving them their weapons, and teaching them what they should do. Such reward shall they have that sorsake the world and will build God's house and City: God and the world cannot be friends: and that maketh so few Courtiers to tread this trod. Moses being brought up in Pharaos' house, and might have been called as son to Phàraos' daughter, refused the Court, and chose to be in trouble with his Hebrew. 11. brethren the jews, and serve the Lord, rather than to have all the dainties in the Court, living in Idolatry and displeasure of God. I know not many courtiers which might have lived in the court with such favour & authority, & would not, to set by these two men. God increase the number & make many earnest followers of them. Nehemiah now like a good Captain setteth some of his soldiers in trenches that they could not be seen below, where the walls were lowest, that if any entered there, they should be entrapped by and by: some he setteth on the top of the walls with their bows, that they might both be seen far of, & so make the enemy afraid to come near, when they should see them in such readiness, & also that they might shoot far of at them, and hurt them afore they could assault the walls. And like a wise Captain he setteth all of one kindred together, that one should be true to another, as kinsfolks will rather than Strangers. It hath been a common practice with us of late to take the soldiers of one country from their Captain whom they know and love, and put them to a stranger whom they know not, what goodness hath come of it, let wise men judge: in my opinion little or none, except it were the private profit of the Captain. But sure it is not without great cause that the holy ghost declareth here the order that Nehemiah set them in by their kindreds together, teaching us that nature will move one kinsman to be truer in all dangers to an other of his kindred, rather than to a stranger: and that one kinsman will open his grief to his friend, and take comfort at his hand, rather than to him whom he knoweth not. He cannot be bold with a strange Captain, nor a strange soldier, and that discourageth him, and casteth down his spirits: but when neighbours, friends, and Cosinnes are together under a Captain, whom they love and know, it imboldneth them, they cleave together like Burrs, if one be in danger the rest will not forsake him, where as strangers every man seeketh to save himself, and careth not for his fellow, but letteth him shift for himself, as he may. This godly Example of Nehemiah in placing friends together is to be followed, rather than the private profit of one Captain. How strangely strange Captains have used their strange soldiers it is strange to remember, and pity it is to see the soldier how unwilling he is to serve among strangers, and many times doth serve but slowly. I have seen when a mean gentleman hath gone to the wars, his renants would strive who should go with him first, & if he refused any to go, he thought his master loved him not: but now by this dividing of neighbour from neighbour, friends & friends from other, neither the gentleman that cannot have his trusty men about him, nor the soldier having not such a Captain and fellows as he loveth, trusteth, & knoweth, both the master & the man seeketh by all means to tarry at home, & so the worst men are thrust out to serve which is to be lamented. God amend it. It is possible some will think me to saucy to enter into matters wherein I am not skilled: but that forceth not, the truth must be spoken, though some do grudge, and this Example of Nehemiah shall defend me, whatsoever is said to the contrary. The scripture teacheth generally every man his duty what kind of life soever he live, & God will require that every man should frame himself to that rule: therefore the preacher may enter into consideration of every man's duty so far as the scripture leadeth him, even to the controulling of the mint, as master Latimer of worthy memory, being found fault withal for meddling in such matters, alleged the Prophet saying: thy silver isaiah. 1. is turned into dross. When john Baptist began to baptise, and all sorts of people resorted unto him, amongst whom came the soldiers too, Luk. 3. he taught both the soldiers and all the rest how to behave themselves in their kind of life, if they would receive the gospel. Here may be noted also what simple kind of weapons were then used in the wars, and how many cruel and subtle devices we have of late devised one to kill another. Here is none other mentioned but the sword, if they joined handstroks: the Spear, to push them away if they scaled the walls: and the bow to shoot a far of, to keep them from coming near the walls. What glory this Realm hath gotten with these weapons, and specially by the Bow, all Chronicles declare, and all nations for that feared us: but how in shooting the old gloric of this land is decayed, and gaming and alehouses haunted, to the hurt of the youth, wasting of their money, weakening of their strength, and decay of this worthy exercise, good men lament, and few go about to amend. Shooting is a special thing, not given to all men and nations, but chiefly to the jews, first while their kingdom stood: then to the Persians, who yet can do something with it, and then to the English men, who have wrought great feats by it. Few histories make any mention of other Countries that could or did use it much in the wars, and if there were some few among them that could do something in it, it was to small purpose or none in the battle. Look at our neighbours round about us, even to the Scottish man which goeth nearest unto us, and coming both of one Auncetor, and it will easily appear how true it is. If any shoot ill favouredly, we say he Shooteth like a Scott: and yet some few of them shoot well too. The scripture, which is ancienter than any kind of learning by many years, maketh mention, that I smaell Abraham's son was a cunning Arthur. King Asahad out of one little tribe of Benjamin two hundredth and fourscore Thousand, Archers. King saul was chased with bow men and slain with the Philistians. The sons of Reuben, God and Gene. 21. 2. Chron. 1. Sam. 31. Manasses were good warriors & Bowemen forty and four thousand seven hundred & threescore. Indas' Machabeus set his Bowemen in the forefront of the Battle. Plintlib. 7. cap. 5. writeth that Perses the son of Persius, of whom the Persians had their surname, should be the first deviser of shafts: but how untruly it is reported, these scriptures afore rehearsed, which were long afore this time, will testify. By the which the Ancienty of the scripture appeareth afore all other learning: and yet the Papist will stand on his Ancienty and say, they have all old learning on their side, where their fathers the Popes were but yesterday, in comparison of the scriptures, which were elder than any of these by three thousand years: but such lewd Doctrine is meet to come from them that will not obey the truth. The Persians loved shooting so well, that they set an Archer on their Coin of Gold which was of great valour, as we do the Angel: and as we use to say, when a man hath great suits and cannot be so well heard as he would wish, that he must make Angels to speak for him, and they cannot be said nay, which thing by report is too common and true at this day: so the King of Persia, being offended at Agesilaus, gave the Athenians thirty thousand pieces of this great Coin of Gold of theirs: which thing when Agesilaus understood, he said merrily, but yet truly, that he was driven away with thirty thousand Bowmen (meaning their coin of Gold, which had an Arhcer coined on it) and how should he a poor man be able to withstand so many Archers. No more truly than our men can say Angels nay. For the feats of war done by our Elders in this land with Bowemen, I refer it to be considered by our own Chronicles. But I will not enter into a full discourse of this matter, it belongeth not so much to our purpose: this short touching of it shall suffice now. Who so listeth to see more of the commendation of it in time of peace, may read that learned Book which Master Askame wrote of it. As these Samaritans ceased not continually to hinder the building of this earthly jerusalem, so Satan by his members, Papists, and Arrians, etc. ceaseth not in every age to hinder the comfortable building of Christ's Kingdom and spiritual jerusalem, by all means that he can devise: and never more feirselie than now in our days. But as God stirred up Nehemiah then, to defend and encourrage the people to go forward with their building, notwithstanding their cruel assaults, so the Lord stirreth up some few to stand in defence of this truth, and Gods enemies win not at their hands so much as they look for. And as Nehemiah here setteth the People in order by their kindreds, with their Swords, Spears, and Bows, to defend the workmen, so should good Magistrates place every where stout Soldiers, of one doctrine, and Religion, endued with the special gifts of the holy Ghost, as knowledge of tongues, discerning of spirits and Doctrines, able to confute the false, and defend the truth, with gifts of utterance, Eloquence, and persuading, and with government, to bridle the unruly and troublesome folk, that the flock of Christ jesus which he bought so dearly, be not drawn away headlong by devilish Doctrine, from their Lord and Shepherd of their souls the Lord Christ. God for his mercy sake stir up the hearts of Magistrates, and specially Courtiers, to set this example before themselves, and diligently to follow it, that we be not found more negligent in this our free liberty under the light of the Gospel in serving our God faithfully, than these poor jews were under the Ceremonies of Moses after their Captivity. A lamentable case to see how bold and earnest these jews were against so many fierce enemies, and how cold, negligent, and careless, we that bear the names of Christians be. Lord increase our faith, help our unbelief, and make us with courage to work at thy building. We are lulled on sleep, we wallow in wealth, and forget thee, we seek our own advancement in the world, and care little or nothing for the advancement of thy Kingdom, thy glory, thy people, and the wholesome doctrine of salvation, declared unto us in thy holy word. 14. Andwhen I saw them, Irose and said to the Nobles. After that Nehemiah had thus, like a good Captain, set the people in array by their kindreds, appointed them their standing places and weapons, and conveyed himself into some corner to breath, and refresh himfelfe, he looked about him, and behold, Sanballat, Tobias, and their fellows were at hand, appeared in sight, and Marched forward in Battle array toward the walls stoutly, to dash them out of countenance, if it had been possible. But then Nehemiah, though he was weary and sat down to rest himself, bestirred him, rose up quickly, forgot that he was weary, plucked up his spirits, and called the Nobles, officers, and the people together: and because the time would not suffer him to use many words, the enemies drawing so near, he maketh a short, but a pithy oration to them, and in effect so much as could have been spoken in a long time and at leisure: and all to this end, to embolden them to cast away the fear of man, and fear the mighty Lord of hosts, in whose hand it was to dispose as he thought good: and not only that, but the honesty of the cause was such, that they could not, without great shame and reproach, leave it undefended, so far as their power would stretch. They fought against infidels for the mantenaunce of God his true Religion, they fought for their brethren, for their sons, their daughters, their wives, houses, life, lands, and goods. They had of late been in captivity, they felt the smart what it was to live under strange Princes: God had mercifully restored them to their country again, and prospered well the beginning of their buildings, and should they now cowardly fly away, lose all that they had gotten, fall into their own slavery, live among Idolaters, their wives and children to be prisoners afore their face? He that had any blood in him, & cyther feared God, or loved his country and people, would first step out in so good a cause, manfully defend it spend his blood in it, would strive who should be the first and foremost to give the onset, not doubting but that mighty God, who had so prospered their doings hitherto, would with good success finish it to their great comfort & perpetual commendation. joab useth the same reason to Abisai and his Soldiers, tofight for their people and country. God never faileth them that fail not themselves: do thou thy duty, and no doubt God will fill out the rest. What a courage had Nehemiah that being come thither but of late, durst speak so boldly to the noble 2. Sam. 10. men and rulers, with the people, which should have taken the matterin hand themselves and encouraged others rather then he. But in God's cause when those that should be furtherers of it, wax cold, and either will not, or dare not, than those whom God doth thus earnestly move, may, and aught, so much as in them is, encourage all sorts of men, manfully to go forward in serving the Lord. And whereas fear is a great hinderer of all well doing, he beginneth to pluck away that block first, which being removed, boldness must needs follow and take place. Fear not saith he their brags, their stern countenance, & proud looks, their glistering armour, their great bands of soldiers, their mighty captains, their long spears, & sharp swords, they are cowards, their heart faileth them, they are like mules with golden Trappers, and costly foot-cloth, which outwardly show bravely unto the eye, but underneath are slow Asses and dull beasts. So these big boasting Thrasones and vaunting Milites gloriost make a show of great matters as though they would and could pull down all, destroy all afore them at their pleasure, where in deed they be faint hearted lubbers and dare do nothing, as it appeareth here after. Our god is an almighty Lord at whose look the earth quaketh and the devils tremble: and these wretches be vile worms meat, mortal men, Gods enemies, and children of darkness. Our God alone is strong enough for all the devils in hell, and out ofhell, withal their members and partakers. Why should ye be afraid to fight in his quarrel? he hath done what he will in heaven, earth, and hell, as the Psa. saith. All things bend when he doth beck, & all be at his call and commandment. Shrink not from this Captain & he will defend you, manfully fight under his banner and the victory shall be yours. The worst that the wretches can do you is to hurt the body: but our God teacheth us to fear him that casteth both body and soul into hell fire. Remember the old grand Captain of our fathers, Moses, when Pharaoh (with a mighty power chased them to the red Sea, where the people were afraid and saw no remedy but either leap into the Sea and be drowned, or else tarry Pharaoh and be killed) call to remembrance I say, what Moses in the like distress and jeopardy then, that ye be now in, said unto them in few words. Standstil, saith Moses, behold and mark the Exod. 14. end: when ye are not able, the Lord himself will sight for you: these cruel enemies whom ye see this day ye shall never see any more. And so it came to pass: for by God's mighty hand the Israelites passed through the Sea safe, and Pharaoh with his people were drowned. The scripture teacheth that the fearful, unfaithful, murderers, adulterers, Revela. 22. enchanters, Idolaters and liars shall have their parts in the burning lake of fire and brimstone. If ye will not stick unto this God and fear him as children ought to love and reverence their father, yet fear him as servants do their masters, and as ill men do which are afraid of punishment, and forbear ill doing for fear, rather than for love. The grievous punishment which is threatened to fearful men, is the second and everlasting death both ofbodie and soul: which, whosoever hath any true fear of God in him, will tremble & quake when he thinketh on it: be not therefore afraid of them, but pluck up your stomachs and boldly stand in the defence of that City, which the Lord God hath given you to serve him in. To fight for sons, daughters, wives and houses, I think it were an easy matter to persuade any man: for they be our flesh and bones, and we be ready enough to such matters: and surely not without a cause: for both the law of god & the law ofnature bindeth us to defend them in their well doings. Moses in his law saith, that if thou traveling by the way do find thine enemy's ass fallen in the mire under his load, thou shalt not pass by but help him up: surely the meaning of this law was not for the ass, but as Saint Paul alleging the like law, thou shalt not mussle the mouth of the ox that treadeth out the corn, said; Had God care for the Ox? Nay verily, but for you it is written 1. Corin. 9 that ye should feed your painful teachers which labour for you as the Ox. So, I say, this law was not made for the Ass his sake, but even for thy enemy, who is overladen, as the Ass was, and specially those, to whom thou art bound by nature: for else thou art worse than an infidel. But in this matter men are soon resolved what to do: there is a harder matter in men's minds, that is, whether we should fight for Religion, as these men did, or no. We see great troubles in many countries against their Princes in our days for religion, and many doubt what they may do herein. Let the case stand as these men's did, & it is soon answered. These Samaritans, Sanballat and his fellows, were no Princes, but subject to Artaxerxes, as the jews were, nor had any authority over them: they were God's enemies, and did the jews wrong, that would not suffer them to go forward with that building, which the King had given them licence and commission to do. Therefore they might justly defend themselves against such thieves. Further here is to be noted also that they defend themselves only & do not invade the other, offering any violence to them, but would quietly enjoy their own, if they might. And this is a great difference in the wars, whether a man stand to defence of himself & his people in any cause, or do invade others and offer them wrong. Defending a man's self is allowed by all laws in many causes, and yet in religion by flying, and not by drawing the sword against his Prince: but to rebel and draw the sword against thy lawful Prince for religion, I have not yet learned, nor cannot allow off it, nor I cannot see how so many martyrs in all ages would have submitted themselves to death willingly, if they might have fought for it. Peter drew his sword to cut of Malchus ear, and would have fought for his master: but Christ jesus bade him put up his Sword: for if the matter stood by fight, he could ask his heavenly father, and he would give many thousands of Angels to fight for him. The Prophet biddeth the Israelites in their captivity in Babylon pray jere. 29. for the life of Nebucadnezar & Balthasar his son, & seek for the peace of the City, in which they were prisoners, and not trouble them. S. Paul biddeth pray for all them that were in authority, and then was Nero Emperor, a beast in condition, rather than a man: yet he must be prayed for. David would never hurt King Saul though he 1. Tinso ca 2. might, and had him in his danger sundry times & might have killed 1. Sa. 24. 26. him, if he would. Therefore as Christ overcame his enemies by suffering, so they that be Christ's shall get the victory by patientnes & bearing the cross, not by rebelling & drawing the sword. As Nehemiah therefore here encourageth the Nobles, Rulers, and people, manfully to stand in defence of their country, City, wives, children, brethren, and houses, against their enemies: so in the spiritual kingdom of Christ, must the Preachers & Pastors encourage all sorts from the highest to the lowest, manfully to stand to that wholesome doctrine of salvation, which they have been taught out of God's holy book, and not be afraid nor change with every blast of wind, and turn with the world, as all sorts in this land have done, to the offence of God's majesty, and their great reproach, and specially ofthose that were the heads and should have been stays to others. Religion is not a thing at the pleasure of Princes, to change as they list (though the outward circumstances in it may be changed by them) but it is the unchangeable will and determinate pleasure of the almighty Lord of heaven and earth, decreed by high Court of parliament in heaven, afore the world was made, and declared unto man by his Prophets and Apostles, in such times as his infinite wisdom thought meet, and cannot be altered by any man nor authority in any age. I am God, and am not changed, saith the Lord, my thoughts and my ways are not like your thoughts and ways which are ever changeable and uncertain, but I am ever one and change not. Stick therefore fast unto that Lord which shrinketh not a way from his people, but manfully delivereth them, & by suffering we shall have the victory, as our Captain Christ jesus had: for if we suffer with him, Saint Paul saith, we shall reign with him. In bearing his cross and sufferance than standeth our conquest, not in Rebelling; in dying to him, and not living to ourselves. Mark now the mighty hand of God fight for his people, and the cowardly heart's ofthese boasting bragger's, how soon they come to nought: they but hard tell that the jews understood their conspiracy, how they thought to have come suddenly & murdered them, & that they were ready in armour to withstand and defend themselves against them, their hearts fail them, they run away, lay down their weapons, and the Lord defeated their whole purpose and devices. Thus lightheads they had, that when they heard tell that the jews went forward with this building, they prepare themselves to fight with them, and when they heard tell that they were ready to defend themselves, they run a way. Such rash heads have wicked men always, unconstant, and changing with every wind: but Nehemiah is ever one man, constant and bold in well doing, and goeth forward in building God's City, notwithstanding all their brags. Here appeareth how true it is that David saith, the Lord bringeth to nought the counsel of the heathen, and disappointeth the devices of the people: but the counsel of the Lord endureth for ever, Psal. 33. and the thoughts of his heart throughout all ages. The Scribes & pharisees and the high priest gathered a council against the Lord Christ, thinking to have overthrown him and his doctrine, that it should never have been heard off more: but David said truly of them, why did the heathen fret, & the people imagine a vain thing? the Kings of the Psal. 〈◊〉. earth stood up together, and the Princes assembled against the Lord and against his anointed: but all in vain, for the Lord raised up his son Christ from death, & destroyed them. judas with a band of Soldiers thought he should have been able cunningly to have wrought his pleasure against his master Christ jesus. But as soon as Christ asked john. 18. them that came to take him, whom they sought: they all fell flat to the ground, & were not able to stand at the hearing of his word. Achitophel thought by his wicked counsel to have overthrown his Lord and King David: but God overthrew his devise, & he went and hanged himself, and so did judas too, when he saw the matter fall out otherwise then he looked for. These and such other terrible examples may teach men to be wise and that they take nothing in hand against the Lord, though it be never so wisely devised: for it shall prove true that the Prophet saith: there is no wisdom, no foresight, no counsel against the Lord. All shall be overthrown, and the more cunning it is, the sooner it shall be cast down: none can stand against him: he only is wise, and all other that have it not from him, be fools. Good men may also learn here not negligently to look to themselves, nor to go nakedly without weapon, to yield themselves into their enemy's hands: for so they may be guilty of their own death. A weapon boods peace, as the common saying is: for God hath made the weapon to defend the body, as he made the meat to feed the body: and these bragger's like thieves will set on no man, that they see weaponed, and will stand against them, but on those that be naked or faint hearted, they will be cruel. God requireth not such peakishnesse in a man, that he suffer himfelfe to be wounded, that by the law of nature alloweth every man to defend himself with weapons against such thieves, if peace cannot otherways be had. Now that their enemies were vanquished and fled away, they brag not of their strength and courage, they go not to the Tavern to toss pots, and boast of their great victory, but in the fear of god return to the walls, & every man falleth to his work again. Thus we learn here both in the spiritual battle against Satan & his members, to put on the spiritual armour, that S. Paul armeth the christian soldier withal, and they will fly away as these bragger's Ephes. 6. did, if we stand boldly prepared to fight against them, as Nehemiah & his fellows did. It is true that the common verse teacheth, Hostis non laedit, nisi cum tentatus obedit: Est leo si cedis: sistas, quasi musca recedit. S. james agreeth to the same saying: withstand the devil, and he will jam. 4. fly from you. And S. Peter teacheth how to withstand him, saying: stand against him being strong in faith, etc. 1 Peter. 5. And also we learn not to be idle, unprofitable, or unthankful, after the victory & our deliverance, but to return to our work again and sleep not, nor be negligent: for our mortal enemy never sleepeth: and if he prevail not one way, he attempteth another, he is not ashamed to take a foil, but he will assault us again some other way: he is not weary, for he hopeth to speed at length and take thee napping. All histories declare that the greatest Kingdoms which came to great power and authority by taking pains, by painful battles, by suffering hunger and cold, even the same, when they fell to idleness, wallowing in wealth and riotous feasting & daintiness, they lost their former glory faster than they won it. Such be those time-servers, which the Gospel speaketh of, that for a time make a show in serving the Lord, but in the time of trial they fall away: their hollow hearts declare plainly that they never feared the Lord uprightly. Thus must the men of God neither be rash in attempting things unadvisedly, nor negligent in providing things necessary for their defence, or desperately fear the brags and power of the enemy: but in the fear of god stand to their lawful defence, committing the success to the almighty, whose wisdom ruleth all things at his pleasure, who defendeth his people, & no power can withstand him. 16. And it fell forth from that day forward that the half part of the young men did work, and the other part of them held their Spears, Shields, Bowes, and brestplates: and the rulers were behind the whole house of juda. 17. They that builded the wall, and those that bare burdens, and those that laid on the burdens, with the one hand wrought their work, and with the other held their darts. 18. And every one of the builders girded their Swords upon their loins, and so they built: but he that blew the Trumpet, was by me. 19 And I said to the Nobles and to the rulers, and to the rest of the people: this work is great and large, and we are scattered on the walls far every one from other. 20. In what place soever ye shall hear the sound of the Trumpet, thither come together to us, our God will fight for us. 21. And we will labour at the work: & the half of them held their Spears from the day spring until the stars did rise. 22. And at that time also I said unto the people: let every one with his servant lodge in the midst of jerusalem, that in the night we may have watch, and in the day labour. 23. As for me, my brethren, my servants, and the watchmen that followed me, we put not of our clothes any of us, but only to wash them in water. ALthough Sanballat and his fellows were fled and retired back, yet Nehemiah like a wise Captain, fearing some new practice, and lest they might hide themselves for a time, and come again on the sudden and overthrow them, divideth all the young men into 2. parts, & the one half followeth their work, and the other standeth ready in armour to defend than if any sudden assault should be made against them: So must good Captains not be negligent nor careless, when the enemy is fled: for many times they will retire for a time, for policy sake, to see whether the other part will be careless and negligent, & yet come again on a sudden: or else to draw them into the field from the defence of their town, & there join battle with them, and having some ambush of soldiers lying privily, who should invade the town, being left without sufficient defence, might sack and burn it at their pleasure, as we reed the Isralites did against Gibea of Benjamin, judg. 20. in revenging that horrible abusing of the Levites Concubine. Such other policies ye shall read divers, both in the scriptures and other histories: a good captain therefore as he must not be a coward and fearful, so he must not be to careless and negligent, but still provide for the safety of his people: though he had good success of late and seemed to have vanquished his enemies. So must the preacher not be careless, when he seethe that God hath blessed his labour, moved the people's hearts to the receiving of his doctrine, and that a reforming of life and love to the truth doth appear: but he must water his gardens, pluck up the weeds, and labour continually, for Satan never ceaseth: and though he be once cast out, yet he will return to his old house, and if he find it swept and made clean, he will come with 7. other devils worse than himself, and then the end shall be Luk. worse than the beginning, as the gospel teacheth. Christ our saviour saith also, that when tars and darnel appeared among the good Corn, that it was done by the enemy, when men were on sleep. Watch therefore and pray continually, that we be not taken napping. These young men stood not naked, but had Armour of all sorts, both to defend themselves, and to hurt the enemy: to shoot and smite far of, and keep them that they drew not near: so must every christian in his spiritual battle against Satan and his members put on the whole spiritual armour of God, which S. Paul teacheth him, that he may quench the sierie darts of Satan, and not stand naked of God's grace, trusting in his own strength. It is marvel to see, how Nehemiah, being so long a Courtier, is now become so cunning a soldier on the sudden, being not used to it afore: he setteth the young men before, to bear the brunt of the battle, as most strong and able to bear it: and the rulers come behind, as being wise men to direct & teach the younger sort what they should do, & how to behave themselves. young heads of themselves are unskilful, and therefore it is necessary they should be directed by others: so that when youthful courage is governed by the sage counsel of the wise and ancient ruler, the battle will fall out well. Tully said well, parum sunt arma foris nisisit consilium domi: and as it were determining, whether strength or wisdom in the wars be more profitable, he saith; Cedant armatoge, concedat laurea linguae. Courage and strength without wisdom is foolish rashness, and wisdom without courage & strength, is fearful cowardliness: join them together, & they make a perfect soldier. And here the wise ruler cometh behind in a place of more safety, and as it were a thing more necessary in the wars to save a wise captain & Counsellor, then to save the strong & lusty soldier. The stronger that a man is, wanting wisdom, the sooner he overthroweth himself: as a tree that the wind hath shaken lose at the root, the higher & greater that it is, the sooner it is overthrown. In persecutions therefore every man must stand armed with these spiritual weapons, & the preachers would be preserved so much as may be, lest the people, being destitute of faithful guides and counsellors, cowardly fall away or else overthrow themselves by rash dealing. Niceph. 10. cap. 19 When the Emperor julian took displeasure with Athanasius, and needs would have him banished, the people wept, and he comforted them saying: Be of good cheer, this is but a little cloud, it will pass away 17. They that built. Not only the young men were thus weapned set in order, and exercised to pains taking, and taught to defend their fellows, but the workmen themselves, both that were mastermasons, and cunning in their occupation, and also the common labourer, both they that laid on the burdens, and they that bore burdens of stones and mortar, had every one his sword or his dart by him while they wrought, that they might be ready to keep of the enemy, defend themselves, when need shall require. This kind of weapon was to pick, as a dart, & is light & easy to carry, & would not hinder their working much, & so with the one hand they wrought, & with the other hand they held their weapon. O worthy workmen! O noble Captain Nehemiah! What a godly sight was this, to see every one so full of courage, that they feared not the enemy, and so willing to work, that they would not be weary, but with the one hand work, and with the other hand hold their weapon. Let Christian men look into this notable example, & be ashamed of themselves, that are afraid of every blast of wind. And where these people, being under the dark shadows, & heavy burden of Moses law, would take these pains for building an earthly City, to serve their God in: yet we, that live under that blessed light of the Gospel so plenteously powered on us, lie loitering & will not open our eyes to see the light, nor put forth our hand, to receive that, which is so freely offered to us, that it would fall into our mouths, if we would gape. Let the fine courtier, that hadrather be adainty carpet gentleman, than a labourer at gods building look at Nehemiah, & learn to be like him. 18. And every one. The chief workmen had their Swords girded unto them also: by the which we learn, that in the building of this spiritual jerusalem, not only the people, Princes and rulers, must be armed, but the Preacher, the minister must stand in armour against God's enemies, and work and not forsake his flock, but come fortablie assist them, and take such part as they do. Paulinus bishop of Nolawhen his flockwere taken prisoners & led forth of the country, he Gregor. dialog. followed them, wrought for his living, preached unto them, and comforted them: and when for one widows son being a prisoner he offered himself to lie in prison for him, so that he might be restored to his mother, it so moved the Tyrant's heart, that he let them all go free. Moses commanded that the Priest should go to the field with the people, to comfort and teach them, because Soldiers commonly fall to licentious living, if they may have their will, and be not called back: yet the Pope will have his chapleines free from going, except they take some hedge priest to say them a mass, but they will not have a preacher in any case, no not oft among the professors of religion, because they will not be told of their duty, but more licentiously live at their pleasure, follow the spoil, & get the gains & this is a great occasion of much wickedness committed among soldiers, & oft causeth god to plague the whole host, and the enemy to prevail. How many lesson s the best Captains may learn of this worthy man Nehemiah, God grant they may well consider. He keepeth the Trumpet by himself at his elbow, to blow when and after what sort he would command: & good reason it should be so: for he that was appointed to be the chief builder by the King's commission, reason would that he should have the disposition of the chief things that belonged thereto, at his discretion. And every one would not be trusted with such a charge, as the Trumpet was: for some were hollowhearted, bewrayed his secrets to Sanballat, and his fellows, and received letters from them. Some gave ill counsel, and would have had him to have left of his work: as appeared by judas afore in this Chapter, and by Semias Noadia, etc. in the 6. Chapter. The Trumpet is a thing of such importance in the wars, that if it be not in the hand both of a skilful and trusty man, he may discomfit the whole host on a sudden. Therefore he trusteth himself best with that charge. Moses committed the blowing of the Trumpet unto the sons of Aaron, as a thing Num. 10. of great trust and importance, and they were counted as men of better credit than other, for their vocation sake: though now, I cannot tell how every common man is put to that office, though his credit be not much. God in his Law made such a count of the Trumpet in the wars, that he appointed yearly a solemn feast and holie-day of the Trumpets, to put them in remembrance how oft he had given them the victory by sounding the Trumpet, that they should not brag of their own strength, and policy, as though they had conquered all by their own power, but praise the Lord of hosts, who vanquished their enemies, and rejoice in him. Yet now I cannot tell how it falleth out, every thing being turned contrary ways, the Trumpet is used at great feasts and solemnities, to make us merry rather then to stir us up to any praising of the Lord for his blessings bestowed upon us, or to put us in remembrance of the last Trump, when the dead shall arise out of their graves, and the Lord shall come in his Majesty to judge the world. These were good lessons to think on, at the sounding of the Trump, and not only for mirth, and solemnity, to strive who shall blow the loudest, and be the merriest, though mirth is not ill. 19 And I said to the Nobles. The more than a man looketh into Nehemiahs' doings, the more Godly wisdom, manly courage, earnest zeal, and painfullnes, that would not be weary, appeareth in him: so that he may be a pattern for all good Captains and builders to sollow: a mark to shoot at, but few or none will hit it. Now he turneth him to the nobles, rulers, and rest of the people, that wrought not, but serve in other turns, in watching, warding, and preparing things necessary for the workmen, and maketh a short, but a wise and pithy oration unto them, as the time would serve. In wars, and specially in dangers, many words are not to be used, but briefly the captains & soldiers are to be warned of their duty, & encouraged to go forward boldly. So Nehemah telleth them here of their danger: for the compass of the walls was great, the labourers were not many, and yet those that were, were scattered on every corner of the walls: one far from another, so that when any assault was made, one should not, nor could not be ready for to help another in any short time. The compass of the walls at this time is thought by good writers to be certain miles about, and yet was enlarged as much afterward by Herod. Many thousands would not serve to man such a ground, to keep out the enemy, but while they defended one piece, an other would be assaulted. Thus in peace he provideth against danger to come, as all wise men will: for else oft it will be to late if such good foresight benot had. A wise man should not say, had I witted this or that, I will have provided for this& that: provide for the worst& the best will save itself: and if the worst fall not out, thou hast more to thank God of. Possibly some man would think Nehemiah to bold or rather saucy, that he being a stranger and new come, would take in hand to teach the nobles and rulers what they had to do: but surely he that with reason will consider all the circumstances, shall easily perceive that neither he passeth the bounds of modesty & duty, nor taketh more on him, than he had authority given him to do. The king by commission appointed him to be the chief doer at this building, as appeareth hereafter, & therefore he presumed no farther than he lawfully might: and in many of the rulers he perceived either a coldness or fearfulness to set forward this work, so that if he had tarried on their leisure, little or nothing should have been done at al. So in gods cause a man must be bold & blush not, & if he see them slow that should be forward, he may and aught with modesty to put them in remembrance of their duty, as Nehemiah doth here, neither chiding nor reviling them, but brotherly, godly, quietly & modestly encourage them, telling them the danger that hangeth over them, if they do not wisely provide for it, & manfully withstand it. A man forewarned, is half armed, as th' s common saying is. 20. In what place soever. And because they were scattered so far a sunder on the walls, working in every corner of them, he giveth them warning, that where soever they heard the Trumpet blow, thither they should all resort: for there was then some danger toward: he himself would walk round about the walls continually, searching the watch how diligently they kept their standings, he would spy if any enemies drew near, and then by the Trumpet he would give them warning, whither they should resort unto him, to defend such or such a place: and if they would brotherly and manfully join together, no doubt God would fight for them and deliver them. This reason, to hang upon god, is sufficient for him, that feareth the Lord, and knoweth that all victory cometh from him, and in that he will quiet himself, not doubting of his aid: but the worldly wise man, that trusteth in his strength, Policy, ordinauns, friends, and Soldiers, will laugh such reasons to scorn, and the mighty Lord of hosts will make such proud bragger's to become a laughing stock to the whole world in the end. Nehemiah knew well that David had written long afore: Except the Lord defend the City, the Psal. 127. watchmen watch in vain which defend it: And he knew also that David had said, Blessed be the Lord my God which teacheth my hands to fight, and my fingers to the battle: yet he ceaseth not to keep watch Psal. 144. and ward night and day, to search the watch himself, to teach the Soldiers how to use their weapon, to set them in array, to encourage them, to teach them to understand what the Trumpet meaneth, and how in all things to obey their Captains, and to be loving and true one to another. And all this is to let us see, that although God do work all things himself, & as he hath appointed, so they fall out, yet he worketh them not without us: we must not be idle, we must show our diligence and due obedience to our God that hath made us, and commanded us to exercise ourselves in these things, and yet, when we have done allwe can, all the praise must be given to him, and we must say, we be unprofitable servants. We be as an axe in the Carpenter's hand, where the axe may not claim 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, wit, and reason given him, to do things withal, yet is man as unable to work his own salvation without the free mercy and special grace of God, as the axe is unable to build the house without the direction and ruling of the Carpenter. Crearis, sanaris, saluaris, quid horum tibi ex te homo? saith Bernard. Let every man be diligentand a painful labourer in his vocation, and work his own salvation, as far as an instrument may, not loitering, nor living unprofitably, thinking that God will bring such things to pass if we lie down and sleep: but the chief praise & effect must be'giuen in all good things to God alone. The Lord hath promised nothing to idle bellies, and unto him that laboureth to serve his god faithfully, he hath promised his sure aid, & will surely perform it. Adam in paradise was not suffered to be idle, even in his innocency afore he sinned: and shall we misers that have so oft & grievously offended our merciful God, thinks to live as we list at our ease? joshua at his death putteth the people in remembrance how the Lord had fought for them, and driven out their enemies, and to encourage jos. 23. them still to serve their God faithfully, and forsake strange Gods, he promiseth them, that if they will so do, the Lord will fight for them still, & so did Moses afore him. God's bare promise by his word is surer than any promise made by man, though you have never so many good sureties and bonds with forfeitures, and it be sealed Exod. 14. and delivered, and devised as cunningly as law can think. God is truth itself, and therefore cannot lie, and what so ever he promiseth, he performeth: for else he should be untrue, like a miserable man, which cannot be. God grant us such Captains as Moses, joshua, and Nehemiah were, that with like persuasions they may encourage their Soldiers. For surely if they went to the field with like mind, faith, reverence, & due obedience unto the Lord, that these Godly men did, the same God liveth still, and would bless their enterprises, as he did the other: for he is not weary of well doing and relieving his people. 21. And we will labour. Among all these great troubles he forgot not his principal work in building of the walls, but went on forward still, like a faithful servant to his Lord and God. Such earnest Zeal the Lord poureth into his servants, when he will declare his majesty and mercy to the world. For as the greedy merchant for love of himself runneth by sea and land, so far as sea or land will carry him, to increase his worldly goods, so he that is inflamed with this spirit of jealousy toward god's house, will go through thick and thin with wisdom, feareth no dangers, and will suffer neither open enemy to invade, nor flattering friend to deceive the dear Spouse of his Lord and master, but manfully will stand in defence against all sorts, deal they never so cunningly. I cannot tell whether is more diligent & praise worthy, the soldiers or the workmen. They be both at their business from the day spring unto the late in the evening, that the stars 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 piece of the day is spent afore he come at his work, then must he have his breakfast, though he have not earned it, at his accustomed hour, or else there is grudging & murmuring: when the clock smiteth, he will cast down his burden in the mid-waie, and whatsoever he is in hand with, he will leave it as it is, though many times it is marred afore he come again: he may not lose his meat, what danger soever the work is in. At noon he must have his sleeping time, than his beaver in the afternoon, which spendeth a great part of the day: and when his hour cometh, at night, at the first stroke of the clock hecasteth down his tools, leaveth his work, in what need or case soever the work standeth. The common soldier thinketh long while his course is to watch& ward, it is cold standing on the walls, he must to the Alehouse, refresh himself with gaming, swearing, whoring, or else he thinketh himself no body: he thinketh it shame to live honestly in order. Thus all sorts are out of order: and though Abbeys be gone, yet the Abbey-lubbers which will work until they be cold, eat until their belly ache, and sleep until their bones ache, are too common in every house. A lither days work is thought with many no sin, but a pastime, and yet is it thievery to take the days wages, and do not a good days work for it. Saint Paul biddeth servants obey their Masters, not only when they stand by and look on, Ephe. 6. but in their absence, and where they see them not. What is more hard in these days, then to find a faithful true servant? Good masters complain and find great lack, though many be better rewarded than they deserve. It is lamentable to see: the stones in the wall many times bear witness of the murmuring of the one against the other. The seruanthe will write on the wall, Fidelis servus perpetuus Asinus: The master will answer, deserve and then desire: and both misliking the one and the other, when the servant cannot have that he gapeth for, than he taketh bribes, and the master must wink at it, because he will not otherways prefer him, so both being to blame, both procure God's anger towards them. Beda considering the great troublesthat fell on the building of this second Temple & walls, asketh why it should fall out so now, rather than in the building of the tabernacle by Moses, or the first temple by Solomon, which both were finished with great quietness: and when he hath mused on it long, he saith, that it fared with this outward Temple as it doth with every particular man, that is the spiritual Temple of the Lord. when God made man in his innocency, it had been easy for him to have stood, ifhe had would: but after that he fell, it was much harder to restore him again. It is harder to repair an old rotten house, then to build a new: And to make an old man strong, than a young. God made Adam with a word easily, and breathed life into him: but after that Adam fell, what trouble and misery fell afore he could be restored? Christ jesus must come down from heaven unto the earth, nay into Hell, to pull us out of hell: he must be accused, whipped, scourged, falsely condemned, thrust to the heart with a spear, die, and be buried, ascend unto his father again, open heaven gates, which afore our sins had locked up, and abide many more sorrows, afore we could be restored into God's favour again, and follow him where he sitteth on the right hand of his father. So it is an easy matter to enter into God's Church by Baptism, but if thou fall after, how hard it is to rise again, daily experience teacheth. We mustrepent, fast, pray, give alms, forsake ourselves, condemn ourselves, with bitter tears and trembling work our salvation, stand in continual war against the devil, the world, and our own affection: which thingsto do, are more common in our mouths, then in our lives, and more do talk of them, then practise them. God for his mercy's sake forgive us, and amend us all. It fareth so likewise in the outward Church of God in all ages. In the beginning Peter convertedat one sermon 3000. and at another 2000 Paul filled all the countries from jerusalem to Illiricum with the Gospel: The 〈◊〉. 15. Apostles and their successors converted the whole world unto the Lord in few years: but how many ofthese countries, where their successors preached, have fallen back, and how little hope there is oftheir returning again unto the faith, the jews, Turks and Infidels declare, whom God hath given up to their own lusts: and though they inhabited the same countries, where true Christians dwelled afore, yet they have hardened their hearts, that they will not understand, nor open their eyes, 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 turn a Papist, and specially to see one that knew the truth once, ifhe fall to Popery or other errors, to rise again and believe the gospel, we have to many examples to teach us. I fear the saying of the Apostle may be verified on them: it is unpossible for them, that were once lightened and knew the truth, if they fall away, to 〈◊〉. cap. 9 10. be renewed by repentance. The Lord in his mercy stay us that we fall not from him: for it is horrible to fall into the hands of the living God in his Anger. 22. And 〈◊〉 that time also. Now when Nehemiah had thus persuaded the nobles, the rulers, & the people, manfully to stand in defence of their city & diligently to follow their work in building of the walls: hadset both the souldiers& the 〈◊〉 in order & array like a good captaine& master of the works, looked diligently to each of them all the day long, that they slipped not away from their charge, nor loitered at their work, kept the trampet with himself, as a thing of great importance & trust, to give warning if the enemy did approach: lest there might some mischief fall out in the night, he appointeth awatch for the night season also, to prevent all practices that might be devised against them. A good Captain will so provide both for day & night in peace & war, that the enemy, who is ever to be feared, even when he pretendeth most quietness and friendship, and when he seemeth to flee, retireth oft on a sudden, to see whether there be any power remaining to hold him out: he will foresee, I say, that the enemy have no vantage against him, but every place be well manned and fenced to withstand him. He willeth the people therefore that every man shall watch in the street afore his own dorewith his servants, that no mischief fell out within the City, where so many hypocrites and hollowhearted people and unwilling folk of all sorts to further this work did dwell. The outward enemy might do much harm, but inward treason might overthrow all in a short time. For the utter enemy the watch of the wall would be able to withstand him, & give warning to the rest for aid: and if any practice were within the City, the watch in the streets might suppress it for a time, until more aid came. He had good cause to provide for this: for experience taught him, as is written afore, that the tribe of juda was weary and discouragedthe people to work: Semeia and Noadia, as though they were Prophets sent from God, counseled him to take sanctuary and save himself, for they sought his life, which was not for any good will, but to discourage him from his work and divers of the rulers were joined in friendship and marriage with Sanballat and Tobias, received messengers from them, and bewrayed his doings to them again, as appeareth hereafter, and therefore not knowing whom he might well trust, he could do no less but keep watch and ward day and night, on the walls and in the streets, both against the outward and the inward enemy. O worthy, wise, and stout Nehemiah, where is one courtier that hath followed thy footsteps since thou wast borne? God for his mercy raise up some, that though not with that fullness of spirit, yet with such courage and measure of grace, as shall please him to give, some one may, in jealousy of spirit, take in hand the repairing of the old ruinous walls of God's Church, house, and City, that both the outward and inward enemy, which have wrongfully possessed invaded, and wasted the Lords inheritance, may be vanquished and suppressed: and God's Children may in quietness of mind worship and serve the Lord our God, as he hath taught us. After all this watching and warding, he is not weary, but, we will to our work again, saith he, as soon as the day peeps. Who could or would have taken these pains but he? it would have discouraged any man but him. But Nehemiah knew well that Satan never ceaseth to trouble the Lords flock: and though slothful Idleness be meetest for him to work by, yet he forsaketh not the painful labouring man, and will assault him like wise. Let every man therefore take heed how he standeth, and see that he fall not: for Satan refuseth no sort of men to overthrow them, no time, nor place he disdaineth, but is glad if he can devour the poorest simple sheep of the Lords, if he cannot meet with a better pray. The people are worthy no less praise, than the rulers: for they are as ready to obey, as the other to command, and so joining to gither in the fear of God, brotherly love, and due obedience to their rulers, this work goeth forward, and God blesseth their labour. As for me and my brethren. Now lest Nehemiah should seem to busy and impious to command all other, and to do nothing himself, which were a point of oppression or tyranny, as Pharaoh did to the Israelits in Egypt, he saith, both he, his brethren, & servants and watchmen, took as much pains as the worst of them, which is the property of a good Captain to do: for they wrought and watched 〈◊〉. 3. so diligently, that they put not of their clothes to sleep or take rest, but only when they were foul and must needs be washed. O worthy example! God grant us many such rulers and Captains, both in God's Church and commonwealth. When the people and soldiers shall see the rulers & Captains take pains as well as they do, it maketh them both ashamed if they draw back, and also encourageth them to be with the foremost. julius Cesar to encourage his soldiers would not take pains himself, but the rather to stir them more willingly to labour, he calleth them not soldiers, nor commandeth like a Captain, but gently speaketh unto them, & calleth them fellowe-Souldiers, as though he were no better than one of them. So in great works the chief master, when it cometh to a dead lift or some danger like to follow, he will lay to his hand him self, he will climb, he will lift as busily as any of his servants, and say to them: now good fellows spit on your hands, lift once again and we have won it, now play the men and we shall be passed the worst straight way. Such examples of the better sort with gentle persuasions in words will make the common sort to refuse no pains, be the danger never so great. Abimelech, when he would smother the men that fled into the tower of Sichem, and could not judg. 9 get them out, he got first himself boughs of green Trees, and bad every one of his Soldiers do as they saw him do. When every man had laden himself with green boughs, Abimelech goeth first and setteth his boughs on fire: the rest of the Soldiers seeing him so bold and forward, they set their boughs on fire too, and so easily they killed them that were within with smoke. So much can the example of a Captain or good master do. God grant many such foregoers in God's Church, and then the people will follow fast enough. What maketh the people draw back so much at this day, but that gentlemen & priests go not afore? Want of good example and due correction maketh many to do ill without fear of God and man. David when he would stir up the people, earnestly to serve the Lord, and diligently to resort to the Tabernacle of prayer, saith: O Psal. 95. come let us sing unto the Lord, let us rejoice in the strength of our salvation. He biddeth them not go pray, and he will go play, but he will be foremost himself in praising the Lord, & call on them to follow. When they were thus to watch and ward night and day, to forego their pleasures, & take infinite, pains in building this earthly City and walls of jerusalem: it teacheth us how diligent we ought to be in building the spiritual jerusalem, Christ his dear Spouse and Church, by prayer, preaching, watching, fasting, and all other Godly exercises. A PRAYER. AS thou O Lord of thy infinite and undeserved goodness stirredst up thy faithful servant Nehemiah, to pity the lamentable state of jerusalem, and gavest him such favour in the sight of King Artaxerxes, procuredst licence and liberty, great rewards & liberality to all them that would repair the broken walls of the City, movedst his heart to leave the wanton pleasures of the Court, and madest him willing to toil at thy work, & not only prosperedst their doings, but defendedst them from their mortal enemies many and sundry times, being cruelly assaulted both by inward hypocrites and outward force; so we beseech thee most merciful father for thine own mercy's sake, look pitifully at thy ragged and torn church, the contemned spouse of thy dearly beloved son Christ jesus, raise up some faithful servants in every country that may obtain such favour in the sight of Chistian Princes, that with freedom of conscience and quietness of the country, the Kingdom of thy son and our saviour may be truly preached, obediently received, faithfully believed, and diligently followed, to the overthrow of Antechrist and all his members, and the endless comfort of thy poor afflicted people. Confound, O gracious God, Sanballat, Tobias, and all their partakers, which laugh to scorn the simplicity of the Gospel and builders of the Church, make them to be scorned that the world may see, what foolish wickedness it is, to rebel against thy holy will, and how little all such shall prevail in the end. Turn away all open violence, that shall be devised against us outwardly: Keep us from civil war and sedition inwardly: Confound all wicked counsels, and conspiracies of ahitophel with his fellows, and overthrow the subtle practices of judas, and such hypocrites: Encourage the people, that they fear not their brags nor big looks, but manfully may stand in defence of thy truth, and boldly confess thee in all dangers, knowing thee to be the only Lord and giver of all victory, & that none shallbe ashamed nor left succourless, that fly unto thee in their great necessity. Give us grace to pray and put our trust in thee, as this people have done afore us, that we may find the like grace, favour and deliver ance, that they did. Give us, we most humbly beseech thee, O gracious God, such guides and Rulers in the commonwealth, as will work with the one hand, and fight with the other, keep watch and ward night and day, to drive away the outward enemy, and will defend thy poor sheep from the Rebellious practices of Satan among ourselves: thirst forth such faithful preachers for the adauncement of thy glory only, which without any worldly respect of profit or pleasure, may purely teach thy holy will declared in thy blessed word, root out all errors in doctrine and deformities in life, and may by the power of thy holy spirit bring home all those that be run astray, confirm and strengthen those that do stand, and raise up those that be fallen, that in unity of mind, brotherly love and Christian faith, we may be lively stones in the spiritual building of thy house, may acknowledge thee our only God, and thou of thy accustomed goodness and free mercy mayst take us to thy children, and defend us as our Lord: Teach us as a Schoolmaster, feed us as a Shepherd, make us partakers of thy glorious Conquest of sin, death, hell, the world, & the flesh, that afterward we may reign with thee in thy blessed Kingdom which thou hast so dearly purchased for us, by the death of thy Christ our saviour, thy son, our Lord, to whom with thee and thee holy Ghost be all honour and glory for ever, Amen. CHAP. 5. 1. And there was a great cry of the people made and their wives against their brethren the jews. 2. And there were that said, our sons & our daughters & we are many, therefore we must take corn that we may eat & live. 3. And there were some that said, our fields, and our vineyeards, and our houses we have laid to pledge, that we might have Corn in this hunger. 4. And there were some that said: we have borrowed money for the King's tribute upon our lands and vineyeards. 5. And now as the flesh of our brethren is, so is our flesh: and as their children be, so are our children: and mark, we bring into bondage our sons and our daughters as servants: and there be some of our daughters in bondage already: and there is no power in our hands: our lands and our vineyeards are in other men's hands. WHile that Nehemiah had travailed himself weary in keeping watch and ward, and setting the people to building the walls again, and thought all was quiet, both within the City, and safe against the utter enemy, behold now bursteth out a new sore worse than the former. The people and their wives come with open mouth and make an outcry against the rich and Rulers among them, which unmercifully had spoiled and oppressed them, in so much as they were not able to live. Such is the state of God's people here in the earth, that as our master Christ saith, He john. came to overthrow the works of the devil: so the devil ceaseth not by all means to overthrow, or at the least, so much as in him is, to hinder by his partakers, the building ofGods house, & the setting forth of his glory. And to declare the vehemency of the cry, the holy ghost noteth it by such a word in the Hebrew, as signifieth those uproars & outcries which are made in Rebellious or Seditious Riots, or else ofsuch as cry out for great grief & anguish ofheart. The parties that make their cry, are the common people and women, of which it is hard to tell, whether of them is often more importune in outcrying, & many times without iustcause. The people if they smart a little, & have not their own wills fulfilled, are ready to exclaim, & women can weep and howl when they list, and the basest sort are the worst. The parties against whom they cry, be the jews their countrymen, brethren in kindred, and professing one religion. If this oppression and cruel dealing had been by strangers, where no mercy is commonly showed nor looked for, it would have been less marveled at, and less it would have grieved them: but to be entreated cruelly by their countrymen, kinsmen, & those that served the same God, and professed the same Religion that they did, and at whose hands they looked for aid and comfort: this was thought so strange, that it would make any astonished to hear tell of it. With these circumstances the holy ghost setteth out the greatness of the cry, to make it more horrible in men's sight, & so the more easily to bring them to repentance, and make them ashamed of their cruel dealings. When the devil prevailed not by Sanballat and his fellows, to overthrow the building, he setteth now on the poor common sort and women to cry out against their rulers, thinking by this means to overthrow all, rather than to procure any remedy orreliefe for them: Though God of his accustomed goodness (turning oft our wicked doings to the setting forth of his Glory) by this means wrought their deliverance and liberty. Such is the wisdom of our God, that by our foolishness he declareth his mighty power, wisdom & majesty: & our ill dealing showeth forth his justice & mercy, & that against our will & meaning. 2. And there were that said. The cause of their Cry is set forth in these 4. verses following: Hunger, need, oppression, pinching poverty, and pining penury, made them so to cry out. And this is to common a fault in our days in the preaching of the gospel. Some of the pooter sort, though they had not lands and goods, yet God, as he useth commonly, had blessed them more than the richer sort with children so many, that they could not tell how to get bread for them, except they should sell them as slaves: and where they were free borne, they should now become bond, and be used as beasts. What a grief that is to a good father, that loveth his child dearly, in the fear of God, to be driven, by the unmerciful dealing of the rich, to sell his own children for bondmen, I leave it to the consideration of those that be natural and loving Parents: for none can express the greatness of that grief, but he that hath been pinched with it and felt the smart of it. When jacob should send little Benjamin into Egypt with his brethren for corn, it was long or he could be brought to it and he almost had rather died for hunger, then let him go from him. What a love had David toward his wicked son Absalon, even in the midst of his rebellion, and what charge gave he to his captains, that they should not kill him? Such is the 2. Sam. Ca 18. love of natural Parents towards their children, that they will love them, and cannot cast them of, even in their ill doings, though many times the children be most unthankful. Liberty is a thing that every man naturally desireth and by all means seeketh for, therefore bondage must needs be such a thing as every man doth abhor and sly from: yet hunger is such a thing, that it will break stony walls, and rather than a man will bear it continually, he will sell lands, goods, wife, children, yea himself, to be slaves for ever. Nay hunger is so pinching a pain, that a woman will eat her own child, as in the siege of jerusalem in Samaria, and Saguntine, yea a man his own flesh, rather than he will die for hunger. Hunger of all things may not be abidden what inconvenience soever fall out after. Consider then what miserable case these poor men were in, that had so many children, and could get no bread to put in their mouths: and wicked men, the richer sort, were they, that had brought them to this poverty, and now would not relieve them in this their extremity. We read of a Bishop of Mentz in Germany called Hatto, who had great store of corn and would not relieve the pcore with it in time of great dearth, but let the rats eat it, in revenge of which, God raised so many Rats about him, that they drove him from house to house to save his life: and where he had a strong tower in the midst of the great river of Rhine, which yet standeth there to be seen in the midst of the river, he thought himself sure if he could sly thither: notwithstanding the Rats swum after him thither and there devoured him, and it is called the Rat's tower at this day. Solomon saith, he that hideth up his corn, shallbe cursed among prover. 11. the people, but blessing shallbe on them that sell it. God grant the richer sort pitiful hearts to open their barns and purse to the relief of the poor, that they may escape God's plague and man's curse. 3. And there were some that said. Thus far goeth the cry of the poorest sort: now followeth another company, that cry as fast, but they are not altogether so poor. They were pinched with hunger, but they had some lands, vineyards, and houses to lay to pledge, that they might have some corn to fill their bellies withal. These men were hungerbitten also: for though they had land, yet they were not able to store it, nor husband it, as husbandry required: and therefore had no profit by it. And like enough they were such as Aggeus the Prophet complained on, saying: that every man buildeth for him self fair houses and God's house lay unbuilt, and therefore God plagued them. They had sown much, and reaped little, their corn wasted in their Barns, and their grapes consumed away in the winepress. These days were like the time of Micheas the Prophet, who crieth out against the rulers for their oppressing of the poor so extremely, saying, they pluck of their skins from them, and their flesh from their bones. Mich. 3. And they eat also the flesh of my people, and flay of their skin from them, and they break their bones, and chop them in pieces, as for the pot, and as flesh within the cauldron. 4. And there were some that said. Yet cometh another sort, but they were in some better case, for they had some corn, and no money, and they cry out as fast as the rest. The King of Persia, although they had given the jews licence to go home to build their Temple and City, yet they laid a great task on them, which they should pay in token of their subjection, and recompense for their liberties sake. The Rulers and chief of the jews had engrossed up in their hands unmercifully all the corn and money that could be come by, so that little or nothing could be gotten to fill their bellies, and to pay the king's tribute withal: therefore these men must pledge their lands and vineyeards toget some money for this purpose. O miserable wretches, that had thus miserably oppressed their poor brethren and countrymen, who had taken as much pains as they or more for the defence of their country, building of their Temple and City: and now in their great need could find no comfort nor relief at their hands. But these be no new things in the world, for Amos the Prophet complaineth likewise of the oppression that the richer sort used toward the poor in his time. When will this moon pass away, say they, 〈◊〉. 8. that hath so much plenty: and the time come that we may make the measure less, and buy the poor for Silver, and the needic for shoes, and sell the out cast of the wheat. 5. And now as the flesh of our brethren is. But now come they all howling and crying together, and say, what better case are we in, that be come home to our country, than our brethren, which live in captivity under the Chaldies', Assyrians, Babylonians, Medes, & Persians, or any other country, wheresoever they be scattered on the face of the earth. They live in penury & hunger, & so do we. They be oppressed with their Rulers, & so be we. Their flesh is parched with toiling in the heat, & frozen up with cold, and so is ours. Their bellies cleave to the very back for hunger, and so do ours. There is no strength nor courage left in them, no more is there in us. They be weary of their lives, and so be we. They have not where with to fill their belly, and cover their back, & no more have we. They pine away for sorrow, and so do we. They have nothing left but skin and bones, and those will scarce cleave together for sorrow, and in the same case be we. If they get a penny with great labour, one or other is ready to snatch it from them, and so it is with us. As their children live in as great slaveric and misery as their fathers, so do our children live as miserably as we do. There is no respect of age nor youth neither there nor here, but all kinds of sorrow are laid upon us without mercy: If this sorrow were laid on us alone we could better bear it, but when we see our children, young infants that cannot help themselves, to be wrapped in the same misery that we be, and can help neither them nor ourselves, it doubleth and tripleth our sorrow, and yet both is remediless, endless, and comfortless. These be strange things which were laid to their charge for their ungentle dealing: butloe, mark and consider farther, and these dealings that follow are much worse: monsters in nature, and things intolerable, both afore God and man. This word lo, mark or behold, Ecce, ever betokeneth throughout the scripture some notable thing either verle good or very ill, that is spoken of immediately afterward, and such a one as commonly falleth not out among men: And the holy Ghost of purpose useth to mark such notable things with this word Lo, Ecce, mark or behold, to put men in remembrance, and awake them to the consideration of the weighty matterthat followeth, that they should not lightly pass over it, but deeply mark & consider it. Mark the greatness of this oppression and unmerciful dealing of the richer sort toward us their poor brethren and countrymen, of the same religion and serving the same God that they do, & have taken as much pains in building the Temple, City, and defending our country as they have done or more: and yet can find no mercy at their hands, but are made their slaves. For behold in strange countries, where our brethren dwell, strangers take their sons and daughters by force and make them bondmen and slaves: but we are brought into such misery, that we ourselves are driven by necessity through the oppression of our rulers, against our will, & willingly to bring & offer our sons & daughters to them to be their bondservants, slaves, and used as beasts at their commandment, that we and they may live, though it be in great misery, rather than perish for hunger or penury. And that ye may see the thing to be true and not feigned, some of our daughters are in bondage to them already. It is a great grief to parents, to see their own children taken by strangers & made slaves in their own sight: but it is a greater grief for fathers to be so cruelly dealt with in their own country, at their friends hands and countrymen, that they shall be compelled willingly, though against their wills to sell their children for slaves, or else die for hunger. At strangers hands, and specially if they be of another religion, no man looketh for any favour, and if any do come, it is more than looked for, and so much the more welcome, when it cometh: but at a friend and countryman's hand, where all courtesy is to be looked for, and to find none but all extremity, is a grief above all griefs, and man's heart can never digest it. It is against God, against nature, and common reason, which teacheth all gentleness to such: nay it is worse than beastliness: for one beast will not deal so cruelly with another of his own kind and one thief will not rob another: therefore to be spoiled and rob by them of whom they should be defended & relieved, it is a grief that passeth all sorrows. But if these sorrows could have an end, or there were any hope to have release of them in time, we could take it the better, and have some comfort: but all hope is taken away, for we have no power left, we have nothing to help ourselves withal, we have wrestled as long as we might, and made shift as long as it would be, but now we are able to bear it no more, we have nothing left, all is spent and gone, and we cannot devise where to get any more: our houses, our lands and vineyeards other men have cruelly gotten from us, and unmercifully do keep them, & have no regard to help us in this our great and extreme necessity. We can do nothing, but cry out on heaven and earth, but they hardened their hearts and stopped their ears that they will not hear nor pity us. mercy is gone, cruelty, oppression, and greediness carry them away, that both forget God and themselves. This was the miserable state of that time: a man would have thought that the misery, slavery, and bondage, that they themselves were in oflate, under heathen princes, in strange countries, and so late being restored through God's free and undeserved goodness to their own country with liberty, great gifts and liberality, to build their temple and City, should not have been so soon forgotten, but as they then would have been glad of some relief, succour, & courtesy to be showed unto them at strangers hands, so they should now show the like unto their brethren and countrymen. But such is the wickedness of man's heart, that the more mercies we receive at God's hand, the more unthankful we be, and such is the malice of Satan against God, his Church and people, that when the Lord of his own free will and undeserved goodness bestoweth his mercy upon his servants, the Devil by his membres and all devices possible, goeth about to overthrow and withdraw all sorts of men, so much as in him is, to a forgetfulness of such merciful goodness bestowed upon them, and maketh them unmerciful to their brethren, which have received so great mercy at the Lords hand. Religion is the chiefest help that God hath given us to know him by, to bridle our ill affections and desires withal, to make us love one another, and set forth his glory: and yet if we look into ourselves in these days, we shall find that there was never greater cruelty, oppression of the poor, Hypocrisy, and dissembling in God's cause, and unmercifulness amongst men, in this land, then hath been since the beginning of the reforming of Religion amongst us: yea, and that is more wonderful, of such as would pretend to be favourers of Religion. Hypocrites, as they use nothing well, so they misuse Religion, for a cloak to work their own will and pleasure by, to the defacing of all good Religion. Things be fresh in memory, and cannot be forgotten of them that will not willingly be blind: but they that list to reed, may see in that worthy Father master Latimers' Sermons many such things opened, that then were preached, & would to God they were now reform, or not fallen to worse and more shameful dealings, without hope of amendment. As for begging or buying good things at the King's hand, then selling the woods, surveying the land, to the uttermost acre or roods of land, enhancing of rents to the highest, from twenty pounds to an hundredth, racking the Tenants by intolerable fines and Incomes, Sine fine, every 5. or 7. year commonly, laying load on them, to carry and recarie whatsoever is to be done, paying never a penny for their labour, ride and run, when he is commanded, etc. Then turn it into the Prince's hand again, get as much, and use it as ill or worse, This practice hath been so common, and declared by divers, that few can be ignorant of it, and many cry out on it at this day, but remediless. Yet this is not the worst: if there be any broken title of the land that may make question in the Law, or if there be any danger of waters or extraordinary charges, reparations, etc. then it is meet for the Prince by exchange. When it is racked to the highest, and a good thing gotten in steed of it, yet that the Prince shall not be thought to have an ill bargain, he will desire to be fermer of it himself after the same rate, to stop men's mouths for a time. As it is reason, honourable, and Godly, that the Prince should liberally reward and encourage the good servitor: so is it reason again, that the Prince's goodness, nor the subject be misused. Master Latimer did freely speak of these things, not without blame, as peradventure this will be to: but would to god this had been used only in the Prince's state: but he that will look abroad and see, shall find the like to common in mean men's doings. As for pulling down of Towns, turning tillage to pasture, and turning out the tenants, as Achab did to Naboth for his vineyard, that they may have elbow room, make them large demeans or set a shepherd and his dog, where so many have dwelled, and that a poor man may not dwell so near a man of worship: these be so common among the meanest sort of Purchasers, that men need not to study where to find them. Raising of Rents & taking unreasonable fines & gressans, is thought no fault, it is so common: but some are waxed so cunning, that it is strange to think of. A landlord is hungry, and needs must have fines even of the poorest sort: and because he will be thought to deal mercifully, this way is devised. The poor man hath no money, and yet he must pay: his goods, and specially his sheep, though they be few, shall be praised, and according to the rate out of those goods the fine shallbe raised. And that some pity shallbe thought to be showed, the poor man shall have his goods again by the price, to pay his fine withal, and for occupying of those his own goods he shall pay a yearly rent or interest, as it were an usury: and this dealing is thought great courtesy. Solon, when he was asked, why, among the other good laws that he made, he made not one for him that killed his father? He answered, because he would not put men in remembrance, that there was any such a mischief, that could come into men's heads: So I fear the opening of these things shall give occasion to some ill men, but not to the good, to learn the like devises. So ready we be to learn that that is ill. The law in deed openeth sin what it is, that a man should fly from it, and not be condemned for ignorance. Saint Paul sayeth, I had not known lust and 〈◊〉. 7. 7. desire of ill things to be sin, except the law had said, thou shalt not lust nor desire them. The law is not to blame in declaring what sin is, that by knowing of it we may fly from it: no more than the Physician is to blame in opening the disease to his patient, and teaching him what things to avoid, that he may recover health. But as an ill stomach, what good meat soever it eateth, turneth it into ill humours: and the Spider gathereth poison on the same flowers that the Bee gathereth honey: So on the holy word of God & his blessed laws, which he made for our health and salvation, ill men gather death and damnation, through their own wickedness, and no fault in the law nor lawmaker. As the Israelites cried out in this time justly on their Rulers for this great oppression, so it is to be feared that in our days there is no less cause to cry aloud, that God may hear, when man will not. There be four things that cry for vengeance out of heaven unto the Lord, and the scripture useth the same word of crying with them, which for memory sake are contained in these two verses: Clamitat in coelum vox sanguinis, vox Sodomorum, Vox oppressorum, mercesque retentalaborum. For murder and bloodshed God said to Cain, when he had killed his brother Abel, the voice of thy brother's blood crieth out from Gen. 〈◊〉. the earth to me inheaven. For the filthy incest, fornication, Pride, gluttony, wealth and Idleness of Sodom, the Prophet Ezechiel and Genesis testify saying; the cry of Sodom, is come up to me. The Israelites oppressed in Egypt with making of brick etc. God delivered Gen. 19 Eze 16. Exod. 2. 3. jam. 5. them when they cried unto him, and drowned the oppressors. S. james sayeth, the wages withholden from those that reaped their fields cried out unto the Lord of hosts. These be good lessons for such as oppress the poor, or deal straightly with their tenants, thinking they may use the like slaves or beasts at their pleasure. Though they be servants here, yet they be children of the same God, and bought by the same price that their masters be: & therefore ought of duty to be used with Christian and brotherly charity, as thou wouldst be, if thou were so. There be other sorts of cruel oppressors, but not so common as these: As cozening, by cunning dealing to creep into men's bosoms, to be Fcoffies of trust, Executors of will, Guardians ofinfants, and these play best be trust, but they trust themselves best, and go away with all. carriers of corn, victuals, and other commodities out of the realm, to make a dearth within the realm, yea, and oft to seed our enemies, and enrich themselves, by procuring licenses to carry them out, are to well known how hurtful they be through all countries. As for Engrossers, forestallers, regraters, lease-mongers, they are thought honest men. The lawyers of both sorts by feeding their Clients with fair words, and the Questmongers with sluttish shifts, making them believe their matter to be good, and with long delays impoverish the suitors: and if he come to be judge in the same matter afterward, wherein he was a counsellor afore, he saith, I spoke then as a counsellor, & now I must speak as a judge, and thinketh that he hath spoken good reason: as though God had made it lawful at any time, or in any case to bear false witness or speak untruths. The Physician and the Apothecary deal so cunningly, that no man espieth them, and yet be as ill. The clergy that will take the profit & refuse the pains, Lie at his ease from his charge, and let his sheep hunger, are not better than the rest. Pen-clearks, sheriffs, bailiffs, & summoners are not worthy to come to this company, for they can return Non est inventus, when they stand and talk with him: and make cunning delays, until they make men pay double fees for expedition. Worst of all cometh the common cutpurse the usurer and his broker, he standeth on his reputation, he sitteth highest on the bench, and looketh big; nay it is crept unto mean men's dealings, he speaketh courteously, and dealeth cruelly: he defendeth his doings to be charitable, when he eateth up house, lands, and goods, turneth infants a begging, and overthroweth the whole kindred: Captains convey as cunningly as jugglers with legerdemain. Merchants and Artificers are so honest that they may not be touched: they have so few faults, that they cannot be told, and yet there could never be laws enough made to bridle them, but they will creep out. When receivers are become deceivers, controllers be pollers, Auditors searchers, and Customers look through their fingers and keep their old custom: And generally, every man is a Thief in his occupation, as the common proverb saith, there is craft even in daubing: it is to be feared, that as the course of a stream being stopped, it gathereth a great dam, and being let suddenly go, it overthroweth all in his way: so God's anger being stayed a time, the windows in heaven being opened, it will power down on our heads plentifully. How should Gods plague be far from us, when these cry vengeance daily? the thief by the high way is not so ill as any of those, that deal not uprighthe in their vocation. For against a thief a man may fight for his purse wittingly, and say, master thief gramercy. If a man consider in how little Tents, Shops, Offices, and houses those men dwell, and how great gains they get, he shall easily see where the profitablest ground lieth in the Realm. If this people had such cause to cry out then on their Rulers, what cause have we now here among us, where not only the richer and mightier sort overload the poorer, but every one in his degree useth craft, subtlety, & deceit, to oppress, undermine, and scratch from other, without respect of friend or foe, what he can, not regarding how he cometh by it, by hook or by crook, by right or wrong, be it short or long. Here is nothing spoken particularly against any man's vocation or occupation, nor any man that dealeth honestly in them, but generally to note the general faults of the offenders, that every man may look into his own bosom, consider his doings & amend one. If every one would amend one, all should be well straight: but every one would amend another, see other men's faults, but not his own, and therefore all lie still as they did, nothing amended, and every one maketh courtesy who shall begin. Sophonie the Prophet complaineth of his time, and saith, Thy rulers are roaring Lions, thy judges are ravening wolves in the evening, and will not leave the bones until morning: thy prophets are lewd and unconstant, thy Priests have defiled the holy place, & broken thy law. Micheas crieth out & saith: there is not a goodman lest on the earth, and not a righteous man among men, all lie in wait for blood, every man hunteth his brother unto death, etc. God grantor times were not like. Among us it is merrily said of some, that there be some Courts where law is executed without conscience: Another, where conscience is without law: the third, where neither law nor conscience; the fourth, where both law and conscience shall rule, I can rather pray for, then look for, until the last day come, when the righteous judge shall judge both with law & conscience. In the mean time we may mourn, and turn unto the Lord, that he may forgive us, and receive us in his many and great mercies, for we are full of many & great miseries. The pride of women is through the fault of men, therefore they be blameless: God amend us all. It is written that joseph in Egypt used the people Gen. 47. almost of like sort that they do here, and yet is he praised and these justly reproved: which possibly some marvel at, not understanding the diversity of their doings. joseph laid up corn in the time of plenty, when every man had enough: these men did it at all times, without respect, in plenty and scarcity. joseph brought the money into the King's coffers, to serve the common wealth: these men laid it up in their own Coffers, to their own private use. joseph bought their cattle for such price as they were worth: these men pay not the just price for any thing they take. joseph buyeth their land and maketh the people bond unto the King, restoring them again the land, the King finding the seed to sow, the people only labouring to till the ground. And where we think we deal courteously if we let them sow to halves: the Egyptians have the fourth part for their labour, and pay the king the fift part of the increase for the land and seed, but these men kept all in their own hands. joseph bought not the Priests lands, but gave them allowance of such things as they wanted out of the kings store: and these men like unto our days, if they can scrape any thing from the Church, that is a pastime among all other to laugh at, and thought best gotten. So much more is a minister of God's gospel thought meeter to be spoiled by these cutpursses, than joseph thought meet to do to those Idolatrous priests. joseph opened his barns in time of dearth and sold liberally to the needy: these men the greater that the need was, the faster they locked it up, until they had their desire of the poor. joseph restored their land and took but the fift part of the increase: these men restore nothing, and yet take interest. As this cruel dealing toward their brethren and countrymen, was thought strange to be found amongst this people, in the time that God had showed to them such great mercies, in restoring them again to their country, giving them the liberty to build their temple and City, with great gifts, liberality, and favour of the kings, under whom they were bondmen and slaves: So it is much more marvel, that among Christians, in the time of the gospel, 〈◊〉 mercifully restored unto us, & so freely taught, greater cruelty should be found and exercised, then among the hard hearted jews or Infidel pagans. But this is the common practice of Satan, that in no age, people, nor country, he can be quiet to see God's kingdom set up and flourish, and his power fall: but he will rage's, storm, bestir him, and by all devices that may be, and by all power that he can overthrowit. And seeing this is no new thing but hath fallen out divers times afore, let us not now be astonished nor dismayed at it, nor murmur and grudge against the doctrine of our salvation, so mercifully offered unto us, as though it were not the true word of God, because men live so far contrary to that which is taught, and they openly profess. The devil is content, when he cannot overthrow the truth of the doctrine, to deface it so much as he can, with the ill life of those that profess it. But the gospel teacheth us what to do in this case, saying; do as they say, but do not as they do: The doctrine is good, though they be ill. The truth and worthiness of God's word hangeth not on our life and doings, but our Math. 23. 3. life and doings should be reform by God's word: for that it is a Lantern to our feet, and a light to our steps, that we may know when we be in the right way and how to come into it. We must be Psal. 119. judged by God's word and not it by us: we must be ruled by it, and not overrule it according to our fantasies: we must hang on God's true saying, and not on man's evil living. Because the Author, being prevented by death, could not finish the rest of this treatise, much less of this and the other Chapters, which remain untouched, I thought it good, for the better instruction of the reader, and in stead of a supply, for this point of Oppression, which that godly & zealous father had begun, to annex and set down that, which of late was published by Robert Some, D. in Divinity. To the Reader. IT hath pleased an English papist, to give out in print, that the Church of Room doth both teach, and require actual restitution, and that our Church doth neither. His speech of us is verle slanderous, and my treatise against oppression, is argument enough to confute him. If they of Rome teach and require actual restitution, it is no work of supererogation: they do no more but their duties. If we should fasle in this clear point, we deserve great condemnation at almighty God's hands. I confess that a man is good (& therefore justified in God's sight) before he doth goodworkes: but withal I set down this, that goodworkes do follow him that is truly justified, and that such as have oppressed, or injured any man, shall not be pardoned at God's hands, unless they make actual restitution, if they be able to do it. If any require proof of this, I refer him to this Treatise of mine against oppression. A GODLY TREATISE AGAINST the foul and gross sin of OPPRESSION. Question. WHat is oppression? Answer. It is unjust dealing, used of the mightier, either by violence, colour of law, or any other cunning dealing, against such as are not able to withstand them. The ground of this definition is contained in these places of Scripture. Micheas. Chap. 2. verse. 1. 2. 1. Thes. Chap. 4. verse. 6. 2. It is not lawful for any man to oppress another. Give us this day our daily bread. Mat. Chap. 6. verse. 11. Every Christian desireth God to give daily bread, (that is, all things necessary for this life) both to himself, and to others: therefore no Christian is privileged to spoil another of his necessary food. If one of us must pray for the good of another: one of us may not pray upon another. He that taketh his neighbours living, is a Eccl. chap. 34. verse. 23. murderer. Thou shalt not desire thy neighbour's house, his field, etc. Deut. 5. 21. If we may not desire his house, or land, than we may not spoil him of his house, or land, or enclose that ground, whereby the poor either by right are, or by right aught to be relieved. If thou meet thine enemy's ox, or his Ass going astray, thou shalt bring him to him again. If thou see thy enemy's Ass lying under his burden, wilt thou cease to help him? thou shalt help him up with it again. Exod. 23. 4. 5. Almighty God commandeth us to deal well with our enemy's Ass, therefore we may not by undoing our neighbour, or spoiling him of any part of his land or goods, make him an Ass & send him a begging. He that oppresseth the poor, reproveth him that made him, etc. It is a gross sin to reprove the majesty of God: therefore it is a gross Prou. chap. 14. verse. 31. sin to oppress the poor. It was one of the sins of Sodom, not to reach out the hand to the poor. Ezech. 16. 49. If it be a great sin, not to relieve the poor, it is a very gross sin to spoil the poor. The bread of the needful is the life of Eccl. 34. 22. the poor: he that defraudeth him thereof, is a murderer. There is a writ in England, which beareth this name, Ne injust vexes, that is to say, vex not any man unjustly: This is a godly law, and is derived from the law of God; which forbiddeth and condemneth oppression. There are certain beggars, which of purpose keep their legs sore, to get money by it: If they are justly misliked which gain by their own sore legs, what deserve they to be thought of, which gain by other men's sore legs? When thou sellest aught to thy neighbour, or buiest at thy neighbour's hand, ye shall not oppress one another. levit. 25. ver. 14. This is the will of God, that no man oppress or defraud his brother in any matter. 1. Thes. 4. 6. Therefore men of trade may not gain by little measures, false weights, and false speeches and oaths, nor any mighty men, may gain by cunning dealing, by colour of law, or by using any violence whatsoever. 3. They which have done wrong unto, or oppressed any, must make actual restitution. GOd faith thus unto Moses: speak unto the children of Israel, when a man or woman shall commit any sin, that men commit, and transgress against the Lord, when that person shall trespass, than they shall confess their sin which they have done, & shall restore the damage thereofwith his principal, and put the fift part of it more thereto, and shall give it unto him against whom he hath trespassed. But if the man have no kinsman, to whom he should restore the damage, the damage shallbe restored to the Lord, for the Priests use, etc. Num. 5. ver. 6. 7. 8. We are taught in this place, to whom this actual restitution must be made, even to him, whom we have injured: if he be dead, we must restore it to his kinsman: if he have no kinsman alive, actual restitution must be made to almighty God, for the priests use, and in our time for the poors use. Michah rob his mother of 11. hundred shekels of silver: his mother jud. chap. 17. ver. 2. 3. did not know that he had it, but he had remorse of that sin, and made actual restitution. Samuel saith thus of himself: Whose Ox have I taken? Whose Ass have I taken? or whom have I done wrong to? or whom have I hurt? or of 1. Sam. 12. whose hands have I received any bribe, to blind my eyes therewith? and I will restore it you, etc. It is certain that Samuel did not deal either corruptly or unjustly in his office: if he had, he would have made actual restitution. Zacheus was some times very disordered in his life: it pleased our saviour Christ to be a good god unto him, and to lodge in his house: Zacheus having feeling of his former wants uttered these words, If I have taken from any man by forged cavillation, I restore him four fold. If Zacheus of jericho, after his conversion, was content to restore four fold, it is a good consequent, that they have little sense of Religion, which will not restore the principal. Question. If a man have deceived, rob or oppressed other men, shall he be pardoned at God's hand, if he make not actual restitution? Answer. God will not pardon him, unless he make actual restitution, if he be able to do it: my reasons are these. If the wicked restore the pledge, and give again that he had rob, he shall surely live, and not die, saith the Lord. Eze. 33. 15. Therefore, it is a sure consequent, that he shall not live eternally, which being in Chap. 18. 〈◊〉. 12. 13. case to make actual restitution, doth it not accordingly. Is not this the fasting that I have chosen, to lose the bands of wickedness, to take of the heavy burdens, and to let the oppressed go free, and that ye break every yoke, etc. Then shalt thou call, and the Lord shall answer, thou shalt cry, and he shall say, here I am, etc. Esa. 58. 6. 9 If the oppressor must let the oppressed go free, he must make actual restitution. If almighty God will not hear the prayer of the oppressor (until he let the oppressed go free) it is a necessary consequent, that God will not pardon him. Augustine, is very flat for this point: if men be able to make actual restitution and do it not, poenitentia non agitur, sed fingitur: that is Epist. 54. to say, their repentance is no repentance, and their sin shall not be pardoned, until actual restitution be made. Question. If a man have secretly either rob or deceived another, and is very willing to make restitution, but cannot do it with out some worldly danger, and disgrace to himself, what must he do in this case? Answer. Let him send that which he hath taken unjustly, by some trusty messenger to him whom he hath wronged, & let his name be concealed. Question. If he that hath taken unjustly from others, hath wasted all, and is not able to make restitution, what shall he do? Answer. Such a one, must desire pardon very humbly at God's hand, and water the earth with his tears. 4 It is the duty of the Magistrate to deliver the oppressed out of the hand of the oppressor. EXecute judgement in the morning (that is, carefully and without delay) and deliver the oppressed out of the hand of the oppressor, saith jer. 21. 12. Esay. 1. 17. the Lord, etc. Seek judgement, relieve the oppressed, judge the fatherless, and defend the widow. Almighty God commandeth the Magistrates to execute judgement in the morning, therefore they must use no delays in doing justice. God commandeth the magistrates to seek judgement, therefore in cases of oppression, they must not stay till they be called for. God commendeth unto the Magistrates all that are oppressed, but specially the fatherless and widow, because they want the defence of their parents, and husbands, & every man goeth over, where the hedge is lowest. josias executed judgement & justice, he judged the cause of the afflicted jerem. 22. and poor (saith the Lord of josias). job saith thus of himself: I delivered the poor that cried, and the Fatherless, & him that had none to help him, etc. I put on justice, & it covered job. 29. me: my judgement was the eye to the blind, & I was a father unto the poor, and when I knew not the cause, I sought it out diligently, I broke also the chaws of the unrighteous man, and plucked the pray out of his teeth, etc. It appeareth by this, that job was a worthy Magistrate: God send us many such as job was. The Sunamite (whose son Elizeus raised to life) sojourned in the time of famine seven years in the land of the Philistines: in her absence, her lands & goods were unjustly entered upon: at her return, she complained of the injury to jehoram the King of Israel: jehoram without delay commanded an Eunuch to restore her goods and lands unto her: Restore thou (saith jehoram) all that are hers, & all the fruits of her lands, since the day she left the land, even until this time. 2. Kings. 8. The jews in Nehemiahs' time were greatly oppressed: Nehemiah was very angry with the Princes and rulers which oppressed Neh. chap. 5. them, & said unto them: you lay burdens every one upon his brethren, etc. Restore unto them this day their lands, their vineyards, their olives, and their houses. If it be the magistrates duty to deliver the oppressed, they must take great heed, that themselves be neither principals nor accessaries Amos cap. 5. v. 7. & chap, 2. v. 6. in the sin of oppression. If they be guilty, judgement shallbe turned into wormwood, and the righteous shallbe sold for silver, and the poor for shoes: that is to say, filthy bribes shall be more accounted of, than men's lives, which are most precious. 5. The Magistrate looseth nothing by delivering the oppressed. IF he do it with a single heart (beside the testimony of a good conscience which is a continual feast) he may assure himself of God's favour and blessing, and of the singular liking of all God's people. josias did eat and drink and prosper, when he executed judgement and justice, when he judged the cause of the afflicted, and the poor. jerem. 22. job delivered the poor that cried, & the fatherless, & him that had none to help him, and the blessing of him that was ready to perish, came upon him. job. 26. Our sovereign Lady Queen Elizabeth hath dealt graciously with many poor suitors at the Court, she hath spoken comfortably to them, and procured restitution accordingly. If it be no disgrace to this noble Lady, which sitteth under the cloth of estate, to deliver the oppressed, it is no blot to inferior magistrates if they do the like. If the Prince pleaseth God highly, and winneth the hearts of her subjects soundly, for relieving the oppressed, it is very certain, that those Cormorants, which grind the faces of the poor, are accursed of God, and lose the hearts of his people. If the Prince sitteth fast in the seat of her Kingdom for tendering the case of the oppressed, can they assure themselves of sitting quietly under their vines and figge-trees, which eat bread, baked with the tears of men? It is certain, they cannot. for (besides the manifold curses of god and his people) their own consciences do mightily sting them, and are enemies enough to torment them. 6. Oppressors shall be 〈◊〉 punished. cursed be he, that removeth his neighbour's mark: and all the people shall say, Amen. If they are accursed by God, and his people, Deu. 22. ver. 16. 17. which remove the mark of the land, they are more accursed, which take away house and land. Oppression maketh a wise man mad. Madness is a grievous punishment: God punisheth Oppression by madness, one gross sin, by Eccl. chap. 7. ver. 9 another. Ye have builded houses of hewn stone, but ye shall not dwell in them: ye have planted pleasant vineyeards, but ye shall not drink wine of them: The reason of this is set down by almighty God in the same verse, Amos cap. 5. 11. in these words: your tread are upon the poor, and you take from him barthens of wheat, (that is to say, the necessary relief of him and his familiy.) If the taking away of burdens of wheat from the poor was so great a sin, the taking away of arable ground (which by tillage and gods blessing bringeth relief to a man and his family) is no little sin. They shall not mourn for him (saith God of joachim the King of jere. 22. juda, which was a great oppressor) he shallbe buried as an ass is buried, and cast forth (as a carrion above the ground) even without the gates of jerusalem. joachim had closed himself in Cedar, but that was not able to keep God's judgements from him. The stone shall cry out of the wall, and the beam out of the timber shall answer it, etc. As if almighty God should say, rather than the vile Abac. chap. 2. ver. 11. dealings of Oppressors should not come to light, the stone shall cry out of the wall, I am built of blood and iniquity, and the beam out of the Timber shall answer, I am built likewise of blood and iniquity. If the stones and beams of oppressors houses, give in their evidence (like honest Iurates) against such houses, the Oppressors must prepare themselves to hear this fearful sentence pronounced, by the Lord chief justice of heaven and earth against Abac. chap. 2. ver. 12. them: woe unto him that builderhat own with blood, and erecteth a city by iniquity. They which oppress others, do more hurt themselves, than those whom they oppress: the smart of the oppressed hath an end, the smart of the Oppressor Aug. Epist. 211. is everlasting: for he heapeth unto himself wrath against the day Rom. chap. 2. of wrath, and of the declaration of the just judgement of God. There were never any oppresfours so many and mighty, but at the length they were met with. God's judgements have feet of wool, but they have arms of brass: It is long ere God begin, but when he striketh, he payeth home. Esay chap. 30. ver. 14. 17. Woe unto them that imagine iniquity, and work wickedness upon their jere. 5. beds: when the morning is light, they practise it, because their hand hath power, and they covet fields, and take them by violence, and houses, and take them away: so they oppress a man and his house: even a man and his heritage: therefore, thus saith the Lord, behold, against this family have I devised a plague, where out ye shall not pluck your necks. Mich. 2. ver. 1. 2. 3. god be merciful unto us and make us afraid of his judgements. 7. Oppressors have no religion in them. GOd looked for judgement, but behold oppression, for righteousness, but Esay. 5. v. 7. behold a crying etc. judgement and righteousness are the true fruits ofGods religion, therefore oppression is no branch ofGods religion, and consequently, the oppressor is void of all religion. Do not all the workers of iniquity know that they eat up my people as they eat bread? they call not upon the Lord: Psa. 14. ver. 4. Oppressors call not upon the Lord, therefore they are void of religion: for invocation is a principal & necessary fruit of religion. Ifthe oppressors say, that they stretch out their hands and make many prayers, I grant they do so, but almighty God giveth them this answer: I will hide mine eyes from you, I will not hear: for your hands are full Esay. chap. 1. ver. 15. of blood. I will be a swift witness against those, that wrongfully keep back the Mich. chap. 3. ver. 4. hirelings wages and vex the widow, and fatherless, and oppress the stranger, and fear not me, saith the Lord of hosts, etc. They which oppress Malach. cha. 3. ver. 5. others sear not God, therefore they are void of Religion. If they say they fear God, they deserve no credit, because their doings confute their speech. A good tree bringeth forth good fruits, and a justifying faith appeareth by good works. The former governors did burden the people, but so did not I (saith Nehemiah) Nehem. cha. 5. ver. 15. because of the fear of god. If Nehemiah did neither oppress nor deal hardly, because he feared God, it is manifest that oppressors fear not God, and therefore are void of religion. When he (that is josias) judged the cause of the afflicted, and the poor, he prospered: was not this, because he knew me, saith the Lord: But thine eyes and thine heart (he speaketh to joachim the King of juda) are but jere. 12. ver. 16. 17. only for thy covetousness and for to shed innocent blood, and for oppression etc. josias was a singular defence to the oppressed, because he did know and fear God: joachim was a notable oppressor, because he did neither know, nor fear God, that is to say, because he was void of God's religion. This which I have set down against oppression, may serve for oppressors to look upon, & to reform themselves by. If it work their good, it is happy for them: If it do not, let them remember that die they must, and that after death they shall have a fearful judgement. The best advise that I can give to them which are oppressed, is that they desire the magistrate, to be their defence. If by this ordinary means, they cannot compass their own, they must patiently bear injuries, and commit their cause to almighty God, who hath their flittings in his register, Psa. 59 ve. 8. and their tears in his bottle, and will be surely, but yet justly, revenged of their Oppressors. Veritas & dulcis est, & amara. Quando dulcis est, parcit: quando amara, curate. Aug. Epist. 211. ad Romulum. 6. And I was very angry, when I heard their cry and these words. 7. And my heart within me advised me, and I chidd the Noble men and the rulers and I said unto them: every one of you ley burdens on your brethren, and I assembled a great congregation against them. 8. And I said unto them we have redeemed our brethren the jews which were sold to the Gentiles, as far as we were able, & will ye sell your brethren again, and shall they be sold to us? and they held their tongue and found not a word to speak. 9 And I said, the thing that ye do is not good, ought ye not to walk in the fear of God, for avoiding the slander of the heathen which hate us? 10. Both I, my brethren, and my servants, lent them money and corn: I pray you let us leave of these burdens. 11. I pray you this day restore them their land, their vinyeards, their Olive gardens, and their houses: and the hundredth part of money, and of the corn, and of the wine, and of the oil, which ye do exact of them. 12. And they said, we will restore them again, & we will require nothing of them: we will do as thou hast said: and I called the Priests, & did swear them to do according to these words. 13. And I also did shake my lap and said, let God thus shake every man which maintaineth not this word out of his house and his labour: and after this manner let him be 〈◊〉 out and void, and all the multitude said Amen, and praised the Lord, and the people did according to this word. HEre we shall learn well both what the cry of the poor oppressed prevaileth in the ears of the Godly, and what a good ruler ought to do in such a case. Magistrates are mortal Gods, & God is an immortal magistrate: therefore as the merciful God heareth in his holy habitation in heaven the cry of the miserable oppressed people in earth, so should every Godly Ruler hear and relieve the pitiful cry of the oppressed being his brethren, seeing he is God's Lieutenant, & hath the sword & law in his hand to bridle such ill doers, and must not for favour, gifts, nor fear, suffer it unamended: else he doth not his duty unto the mighty Lord who sethim in that place, gave him the authority, and will ask a strait account how he hath used it to the relief of the oppressed. Nehemiah hearing this open outcry of the people, and fearing the inconvenience that might follow of it, dealeth wisely. First, as justice requireth, he is very angry at it, and yet with wisdom bridleth his affection, that he doth not rashly punish them, but after due consultation within himself, and good advise taking, first with words shraplie rebuketh them, and after by authority compelleth them, not only hence forth to leave their cruel dealing, but also to restore that which they had so wrongfully gotten. Some be of opinion that a magistrate should not be moved with anger in doing his office, but give every man fair words, pass over matters slowly, please all men though he do them little good: but the truth being well considered, it may be judged otherwise. Lactantius writeth A book De Ira Dei, wherein he proveth that God himselse is angry, and every anger is not sin. If God then be angry against sin, why may not a good man in God's cause then do the same? Hate not the man, but his ill doing, be not angry without a just cause unadvisedly, keep not thy anger long, that it grow not into hatred, let it be no more, nor no less, than the fault deserveth, & let it be without raging, fuming, fretting, Swelling, and raving, and disquieting of body or mind, not for malice of revenging, but for pity or justice to correct and amend: and Anger well qualified is not ill. Phinees being angry with the filthy whoredom committed openly and unpunished by those that were in Authority, took his Sword, killed Num. 12. both the parties in his zealous Anger, and for so doing the Lord blessed him and the plague ceased. Moses is called the miledest man upon earth, and yet in his anger he threw down the Tables wherein God wrote the ten commandments, and broke them, when he saw they had made the Exod. 32. golden calf. jesus Christ our Lord was angry when he whipped the buyers and sellers out of the Temple. Saint Mark sayeth, he looked on them round about with anger. Every anger therefore is not ill. This is not spoken to give liberty to anger, for we are to ready to it by nature, but rather to bridle it, seeing it standeth on so narrow a point to keep measure in. This qualifying of anger is declared in the scripture as that it should not continue. S. Paul saith, let not the Sun set upon your anger. And that it should not be rash lie without cause, nor more than the cause requireth, the gospel te acheth, saying, he that is angry with his brother without a just cause, is guilty of judgement. Math. 5. This anger of Nehemiah was just in all circumstan ces, and kept the Rule of S. Paul: Be angry, and sin not: which is a hard point to keep. FINIS. SOLI DEO SIT GLORIA.