same king learned al the wisdome of the Egiptians and deliuered all the people from the slauerie that they liuedin Abdias hid and fed a hundreth Prophets in caues by fiftie in a companie whose liues Iesabel sought for him selfe being in the wicked courte of Achab and Iesabel Dassid feared the Lord in the courte of Saul though he escaped oft not without manie great daungers Daniel an auncient courtier in three kings daies kept the law of God his Lord diligently and being in great authoritie with the king had the charge of diuers countries committed vnto him which he ruled faithfullie and releeued gods people mightelic So did his three companions Sidrach Misach and Abednago Mardocheus in the courte of Assuerus saued the kings life whom his Chamberlaines wold haue murthered and deliuered al the Iewes which were appointed al by Haman on one daie to be slaine Ierome in his epistle commendeth one Nebridius who living in the courte and being Nephew to the Empresse behaued him selfe so vertuouslie that all his sutes were for the Reliefe of the poore The place therefore maketh no man ill but his illnes commeth of his owne wicked and crooked mind The daungerous life of courtiers if they will rebuke sinne and not sing Placebo the example of Iohn Baptist who lost his head for telling the trueth maie suffise to teach But let not good men be afraid for God hath the hart of Princes in his hand to turne as pleaseth him Doe thou thy duetie in the feare of God and he will defend the as he thinketh best 5. And I said I be seech thee O Lord God of heauen thou great and fearefull God which keepest couenant and mercie for them that loue thee and keepe thy commaundements 6. Let thy eares hearken I be seech thee thy eies be open to heare the praier of thy seruant which I praie before thee this day night daie for the children of Israell thy seruantes and knowledge for the sinnes of the children of Israell which they haue sinned against the yea I and my fathers house haue sinned 7. We haue outragiouslie sinned against thee and haue not keapt thy commaundements and thy ceremoneis and Iudgements which thou commaundest Moses thy seruant AS a man that is earnestly bent to praier hath commonly these outward things ioined with all that were spoken of afore as sitting or kneeling weeping a greeued minde sad countenance fasting and abstinence so necessarilie he muste haue a charitable minde and pitiful towards his breethren and an earnest and liuelie faith towards God which bothe appeare in Nehemiah for without these tow his praier cannnot be heard His louing mind towards his breethren appeareth in that he leauing all other pastimes so diligentlie inquireth of their estate and their countrie and disdaineth not to heare them but it is seene more euidently when he weepeth and mourneth fasteth and forbeareth dainties as though he were in miserie with them but speciallie when he taketh so great paines and trauaile to doe them good as appeareth hereafter throughout this booke His earnest faith appeareth in that he praieth and that onelie to the GOD of heauen and with such vehement and meete words as doe declare his full minde that he doubted not but God both could and would help them In trouble no man asketh help but ofhim whom he thinketh will doe him good And because there is none so merciful to heare and so willing to help as god him-selfe is in al our greifes we must turne vnto the Lord of heauen alone for other saynte there is none that wil help or can help The Apostle saith that he which wil come to the Lord must not onely beleeue that there is a God but also that he is a rewarder of them that seake him This faith therefore let vs bring with vs when we praie This faith did continue in Nehemiah though he had liued so manie yeares amongst the vnbeleeuing Persians which was a special gift of God to him in such troublesome times In praier let vs aske onely such thinges as may stand with Gods good pleasure For where many times folishly we aske things to our owne hurt God of his wisdome and fatherly goodnes doth not graunt them as S. Iames teacheth vs saying Ye aske and receiue not because ye aske euilly to spend it vppon your lusts I am afraid to enter into the opening of this praier because it is so parfect of it selfe that it cannot be amended yet for the helpe of the vnlearned for whose cause onely I take these paines I shal in fewe words open it more plainlie O thou Lord God of heauen earth which of thy meere loue towards man madestheauen earth the sea with al the furniture in them as the Sonne Moone and Starres fish fowle hearbs trees corne fruit and cattel and appointed them to serue him that he might serue honour and obeie thee which not onlie rulest feedest gouernest guidest thē all according to thy good pleasure but hast made heauen thy seat and the earth thy footstole that from hence out of this vale of miserie we should looke vp vnto thee our onelie God where thou reignest in thy Maiestie aboue all the heauens from whence we should looke for our deliuerance out of all troubles O thou greate feareful God whose creatures passe all powres of Princes against whom to striue is meere follie and with whom to wrastle is extreame madnesse whose might wisdom iustice is infinit whose mercie goodnesse and pitie hath no end which art so great that thou fillest all places not concluded in anie but art present euerie where seest all things whose maiestie surmounteth all creatures so farre that it cannot be conteined or ruled of any Thou great fearful God which in thy anger threwest thy angelsthat offended the out of thy glorious presence in heauen into euerlasting darknes ofhell who in thy rage drownedst all the world except eight persons which burnedst vp Sodom and Gomorah with fire brimstone from heauen which didst cast Adam and vs all out of Paradice for eating the forbidden Apple who causedst the man to be stoned to death for gathering a few sticks on the Sabbath daie which man would iudge to be but small faultes yet were great because they were contrarie to thy commaundements who killed Vzzah for vpholding the Arke being readie to fall which plauged Pharao with froges flies hailestones which made Nabuchadnezer of a mightie king a vile beast to eate grasse made Herod to be wiried with lice O thou great and feareful God at whose beck the deuils do tremble the earth doth quake the heauens shoote out hotte fierie thunderbolts the clouds powre out great stormes and tempests to destroie thine enimies O thou God of heauen thou great and feareful God I thy poore wretch vile worme and miserable creature voide of all goodnes and ful of all wretchednes I forsaking my selfe and trusting on thy
great tokens of Gods prouidence and good wil toward Nehemiah none is greater then that he being a prisoner a straunger borne and one not of their religion seruing Idols but worshiping the true lyuing God should be called to such a place of credit and worshipp to be the kings cupbearer and taster None vseth to put anie to such offices of trust but such as be thought to be of great honestie truth and fidelitie No doubt many of the Persians desyred that office and disdained that Nehemiah a straunger should enioy an office of that credit authoritie where he might haue free accesse to the king and take occasion to moue his sute for himselfe or his friende Yet this is Gods accustomed goodnes that when his people be in trouble he always prouideth some to be about the prince which both may and will help to defend them In this long captiuitie vnder king Darius was Daniel his fellowes in great authoritie with the king vnder king Assuerus were Ester Mardocheus vnder king Cyrus were Ezra Zorobabel others vnder Artaxerxes was Nehemiah in great fauour wich al being Iewes borne did wonderfully relieue cōfort the oppressed people in this great extremitie vnder heathen kings A strange worke of God to cause heathen Princes to fauour and defend the religion that they knew not and to defend that people which their subiects hated But such a louing lord is our God to vs that though he punish his owne people sharplie for a tyme yet he casteth them not away for euer and if he lay on heauy loade yet he giueth them strength to beare it Here may be mooued a harde question on these mens doings whither it be lawfull now for a Christian man to serue a heathen Prince or no as they did then let the case stande as it doeth here and it is easy to answere These men all were prisoners taken out of their owne countrie by violence liued vnder heathen kings therfore ought faithfullie to serue and quietly to obey them So liued Ioseph in Egipt vnder Pharaoh so Daniell Mardocheus Ezra Nehemiah and others So did Ieremie and Baruch the Prophets teach them to liue saing vnto all the Iewes then being Captiues vnder infidels Pray for the life of Nebuchad-nezzar Baltasar his sonne seeke the peace of that countrie whitherye be caried away prisoners and be not troublers of the common-wealth So Saint Peter taught the christians in the beginning of their receyuing of the gospel that seruants should not forsake their masters though they did not yet beleeue but serue them faithfullie obey them reuerentlie yea though they were hard froward to them So Saint Paul and Peter both biddeth the faithfull wife not to leaue her vnfaithfull husband but behaue ' her selfe more honestly that by her wel doing the husband may be wonne to the lord Gods holy name not ill spoken of through them What good could a rude vnfaithfull people thinke of that God or religion that would teach the seruante or wife to runne away from their masters or husband The scripture teacheth no such thing but all faithfulnes duetie and obedience toward all men so far as we offend not God But in these dayes if anie should leaue the companie of Christian people willinglie and goe serue an infidel king for vantage sake that were il done differeth farre from the case of these good people and maie not be done except it were to goe and preach Good men afore rehearsed dissembled not their God nor their Religion but among the infidels boldelie confessed it as all Christians ought to doe in al places and afore all men though they be cruell against them 2. And the king said The good will of the king toward Nehemiah appeereth in that he marketh the countenance of his seruant so diligentlie which Kings vse not commonlie to doe but to such as they loue dearlie and asketh the cause of his sadnes Some would rather haue chidd him and bid him goe out of the Kings presence For Princes maie not haue any occasion of heauines shewed before them but all deuises that can be to make them mery yet God would by this means moue the Kings heart to pitie his man and by graunting his sute comforte his heauy heart The King belike was a wise man for by a heauie countenaunce he could perceiue the heauines of his heart A good kinde of reasoning and seldome vntrue The heart is the beginning and well-spring of all affections and motions of the bodie and by outward signes sheweth what it thinketh inwardlie Momus which is one that findeth fault with al things when he was willed to tell what fault he could finde in the fashion and shape of man sayeth man was not rightlie made for that his harte was locked vpp secretlie in his breaste that his thoughtes could not be espied he should haue had some glasses set there that his thoughtes might be seene But he that will diligentlie marke the countenance behauiour of a man shal easelie perceiue what the heart thinketh Hypocrites may dissemble and cloake them for a time but time wil soone discrie them to a wise man Salomon sayeth A merrie heart maketh a chearefull count enance by the sorrow of the heart the minde is heauie Ecclesiasticus saith a wise man is knowne by his countenance the next verse is A mans garment laughter going declare what a man is Gregorie Nazianzen when he saw Iulianus apostata the Emperor first by his countenance foolish moouing of his bodie coniectured truly of his wickednes falling frō God which followed afterward cried out O Lord God how great a mischiefe is nourished in the empire of Rome Other affections likewise when they grow much as this sorow of Nehemtah did worke greatlie Whē Ophni Phinees were slaine and the Arke of God taken El their father hearing the newes for sorow fell of his chaire died Phinees wife being neare the time of her childe-birth hearing the death of her husband fell on trauell died for sorow Whē the blessedvirgin Marie came to salute Elizabeth the child sprang in her wombe for ioy So much a merrie heart can doe I cannot tell whither the wisdome of Nehemiah in bridling his affection that in so great a sorow he cried not out like a woman or the good disposition of the King that so pitied the sorowful heart of his man is worthy more praise but suerly both are to be followed of al Christians Affections must be holdē vnder that they grow not to much heauie heartes would be comforted for as the King seeing the sad countenance of his man diligently searched out the cause of his sorow so Christians when one seeth an other in heauines should brotherly cōforte him weepe with them that weepe as though we were partakers of the same sorow according to the rule of S. Paul If one member of the body be
neyther sleepeth nor slumbereth which can neyther be ouercome by strength hauing all things at his commandement nor deceiued by treason practise nor pollicie hauing al wisedome to fore-see mischiefs pretended cunning great good wil to preuent them al wherein standeth the comfort ofall good men that they haue such a Graund-captaine By the right vse of this discipline and doctrine is heauen gates set open to al penitent beleeuers and lockt vp against all obstinate and double-faced hipocrits And what-socuerthe true and faithful Porters of these dores doe binde in earth it is bound in heauen and what-soeuer they loose in earth is forgiuen in heauen who-soeuer they let in are welcome and whom they keepe out are cast awaie Such commission and authoritie hath god giuen to his word and ministerie for the comfort and correction of his people that al dissolute behauiour may be banished from amongst his and all good order peace and quietnes mainteyned The Lord for his mercie sake graunt his Church faithfull Porters to open the dores to the sheepe and shut them fast against the wolues and driue from this chargeable office of trust all picklockes and conspirers to betraie this Citie and Citizens of the spirituall Ierusalem For this is the duetie of all good builders not onelie to set vp the walls and house leauing the doores and windowes open but to make it strong with doores Lockes Boltes Barrs and set true faithful Porters and ouerseers of the house and all in it The building of this old gate is the preaching of the old commandements of faith and loue which S. Ihon writeth of as Beda noteth well 7. The men of Gibeon and Mizpah builded vnto the Throne of the Duke beyond the Riuor NOw this worke goeth forward the townes in the Countrie come and helpe to worke lustelie Such goodnesse commeth when God sendeth such a faithful Ruler as Nehemiah was God encrease the number Whoe this Duke was it is vncertaine whether he was a Iew or a stranger but God is to be praised that stirred vp such to set forward this worke Some thinke him to be Daniel that was set in great Authoritie by King Darius and not vnlike to be lie if he liued so long for he was as zealous towards his countrie as any other Diuers Iewes were in great authoritie in their captiuitie troblesome times who euerhelped them in their great neede So God prouideth for his Church that when any doeth trouble them he rayseth vp some to domfort them 〈◊〉 about this time was in great fauour with Assuerus Sidrach Misach and Abednego Daniels companions were much accounted of in their time The Riuer that he speaketh of here is Euphrates which was a great notable Riuer in the borders of Persia and is ouer signified by this kinde of speech amongst the people as Nalus was called the Riuer in Egipt and vnderstood by that name in that countrie as they be both called by that name in one sentence Gen. 15. Some translate vnto the Throne and some for the Throne as Munster and others both may stand well and not vnlike but this Duke though he was out of the countrie yet bare his portion of the charges and builded his part What cause is there to name him here If he did nothing to this biulding In the. 8. verse come in the Goldsmythes and Apothecaries for so the Hobrew words signifie they leaue their fine worke sweete Spices and fall to worke in rough stones morter None must be to daintie to file his fingers in working at Gods building al sorts as they he the Lords so they must serue the Lord and the Lord looketh for it of duetie But in the 〈◊〉 the Moabits which is most maruell for they were most 〈◊〉 enemies to the Iewes 〈◊〉 and help to build Thus God who hath the hearts of all men in his hands of 〈◊〉 maketh friendes and where great hatred was afore much loue to ensud And though the greatest parte of the Moabites were euer vtter enemies vnto the Iewes as the Iewes be vnto the Christians yet some Iewes be turned vnto the faith now as some Moabites were then And in the 12. verse Sallum an Inchaunters sonne for so the hebrew worde signifieth commeth with his daughters and falleth to worke Wherein I cannot tell Whither I should maruell at the father or the daughters more The father was a great man of authoritie in Ierusalem and therefore no doubt the daughters were as nice and fine as their calling required and therefore great maruel that they would humble them-selues to worke in mire and clay No lesse maruell that Sallum hauing a wicked coniurer to his father should for sake that science which manie great men delite in to their owne destruction and fall to worke at such rough worke But thus God calleth whome pleaseth him and those that be truely called are neither wearie nor ashamed to serue the Lord in the lowest kinde of seruice Thus Dauid promised that the Kings of Tharsis and the Iles of Arabia and Saba should bring gifts and 〈◊〉 〈◊〉 Lord Christ which all then were heathen people and knew not God Coniuring was a common thing among the Iewes in so much that some of the high Priests were infected with it as appeereth Act. 16. yet at Pauls preaching they came and brought in their coniuring Bookes and burnt them A comfortable example is this to all those that haue illmen to their fathers that the ilnes of the father shall not hurt the 〈◊〉 if he turne to the Lord leauing his fathers steps And all daintid dames may here learne of these gentle women to set more by working at Gods house then by trimming of them-selues Would God they would spend that on the poore members of Christ Citizens of this spiritual Ierusalem that they wastfully bestow on them-selues and would pitie their pouertie something like as they pamper them-selues S. Peter biddeth them leue their gold and friesled heare their costly apparrell so modestly behaure them solues that their husbands seeing their honest behauiour may be wonne to the Lord by 〈◊〉 for so Sara and other holie 〈◊〉 did attire them-selues 〈◊〉 But it is to be feared that manie desire rather to be like dalying 〈◊〉 then sober Sara And if the husband will not mainteinc it though he sel a peace of land breake vp house borow on Interest raise rents or make like hard shifts little obedience wilbe shewed 〈◊〉 the Empresse the 〈◊〉 wife of 〈◊〉 the Emperour would visit the sick folkes in their houses her selfe and help them would taste of their brothes how 〈◊〉 were made bring them dishes to lay their meat in and wash their cupps and if any would forbid her shee said she offered her labour for the Empire to God that gaue it And she would oft say to her husband Remember what ye were and who yo be now and so shall ye alwaies be thankefull vnto God It
When Belsazar King of Babilon made his drunken feast to his great men and called for the vessels and Iewels which Nebuchadnezer hrought from Ierusalem that he and his harlots might eate and drinke in them in despite of the liuing God of Israell A hand appeared writing on the wall which Daniell expounded when none of his sowthsayers could doe it and said his Kingdom should be taken from him and so it came to passe For the same night Belsazar was slaine and Darius King of the Medes possessed his Kingdome A iust rewarde for al such drunken mockers of God his people Religion and Ministers and yet our merrie tossepots will take no heede Sara saw I smaell playing with Isaac her sonne and said to Abraham cast out the handmaid and her sonne for he shall not be heire with my sonne But S. Paul alledging the same text calleth this playing persecution saith as he that was borne after the flesh didpersecute him that was borne after the spirit so it is now but the scripture saieth cast out the handmaide and her sonne for he shall not be heire with tbe sonne of the free-woman so shal all scornefull mockers Iesters and Railers on God his worde Religion and People be cast out into vtter darknes and not be heires of gods Kingdome with his children This playing and mocking is bitter persecution and therefore not to be vsed of good men nor against good men and louers of Religion yet at this day he is counted a merie companion and welcome to great mens tables that can raile bitterlie or iest merely on the ministers Such is our loue towards God his worde and ministers but sure he that loueth God and the worde in deede cannot abide to heare the Preachers ill spoken of vndeseruedly I cannot tell whither is worsse the scoffer or the glad hearer If the one had no pleasure in hearing such lewd talke the other would not tell it The other thing they charge the Iewes with all is Rebellton falling from the King and setting vp a Kingdome amongst themselues When Elias rebuked Achab and the people to returne vnto the Lord Achab saith vnto him art thou he that troubleth Israeli nay said the Prophet it is thou and thy fathers house rebuking him and teaching trueth was counted troubling of the common wealth and the King What was the cause that King Saul and his flatterers hated poore Dauid so much and so cruellie sought his death but that the people songe after that Goliah was slaine that Saul had killed a thousand and Dauid his ten thousand which was as much to saie as they thought that Dauid was a mightier man then Saul and meeter to be King Daniel set open his windowes and contrary to the Kings commandement prayed thrise a day vnto the liuing Lord and therefore was accused of disobedience to the King and cast to the Lions den to be deuoured of them The Israelits in Egipt when God blessed them and encreased them to a great people were accused that they waxed so many wealthie that they would rebell against the King and therefore to keep them vnder were oppressed by the taskemasters and set to make Bricke for their buildings When our Lord master Christ Iesus was borne the wisemen asked where the King of the Iewes was Herod was mad and killed all the children of two yeares olde and vnder lest any of them should come to be King and put him downe When our sauiour Christ said his kingdome was not of this world then said Pilate thou art a King then Whereupon the Iewes tooke occasion to accuse him of treason and said eueryone that maketh him selfe a King speaketh against the Emperour for we haue no King but the Emperour The Apostles were accused that they had troubled the common-wealth by preaching Christ and filled Ierusalem with their doctrine contrarie to the commaundement of the Priests and Elders Iason was drawen out of his owne house for lodging Paul being accused that he had troubled the world and disobeyed the Emperour When Saint Paul had preached Christ in Athens he was accused for troubling the state by teaching his new doctrine thus euer the building of Gods house by preaching of the Gospell hath bene charged with rebellion disobedience to Princes and troubling of the common-wealth and peace But good men haue not bene dismaied at such bigge wordes but with good courage haue proceeded in their worke hauing the testimonie of a good conscience that they be not guiltie of anie 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 vnlike but it made some afraid to heare such bigg wordes and so great matters laide to their charge by men of such authoritie as they were But as they were not ashamed so vniustlie to accuse Gods people so Nehemiah steppeth forth as boldly aunswereth for them all and defendeth their doings A worthie example for al those that be in authoritie to follow they haue not the sword committed vnto them in vaine they ought to defend both by word and deede in their well doings those that be committed vnto them Their duetie is not to suffer Gods enemies to inuade or hurt sclaunder or blaspheme those that they haue charge ouer but draw the sword if neede be to driue awaie such wolues and punish such wicked tongues It is not as we commonlie say when any daunger or persecution ariseth for the doctrine or that the ministers are vntruely reported of let the preachers defend it it is their duetie and vocation we are not learned it belongeth not to vs our care is for the common-wealth onely Religious magistrates will neyther doe so nor saie so they will not suffer as much as in them lieth the Church Religion doctrine nor the ministers to be ill spoken of reuiled defaced nor ouerrunne They be mouthes to speake for Gods people as Moyses was vnto Pharao they be hands to fight for them they be Rulers to defend the good and punish the euil Iephthe when the Ammonites fought against Israel defended the cause in disputation by words and after in battaile with sword The good King Ezechias when he receiued the blasphemous message and letters from Rabshakeh against God his Temple people and Religion he seeketh by all meanes to defend them all and encourage the people not to fall awaie from their God in that great daunger When Holophernes railed on God and his people Achior and Iudeth defend them and shee cutteth of his head When the great Giant Golias reuiled the people of God and prouoked them to fight with him hand to hand if they durst for the victorie none we found that durst doe it but poore Dauid with no strong weapons but his sling and a few stones killed that lustie champion and deliuered his people When Dathan Chorah and Abiram with 〈◊〉 fellowes railed against
were comfortable to heare of such great women in these daies where the most parte are so fine that they cannot abide to looke at a poore bodie so costly in apparrell that that will not suffise them in lewels which their elders would haue kept good hospitalitie withall When Moses moued the people to bring such stuffe as was meete for the making of gods Tabernacle other Iewels in it the women were as readie as the men and they brought their bracelets earings Rings and Cheynes all of Gold and the women did spinne with their owne hands both silke and Goates hoare they wrought and brought so much willinglie that Moses made proclamation they should bring no more Compate this peoples deuotion with ours that be called Christians and ye shal finde that all that may be scratched is to little to buy Iewels for my mistres though she be but of meane degree and if any thing can be pulled from Gods house or any that serueth in it that is wel gotten and all is to little for them God graunt such costly dames to consider what metall they be made of for if they were so fine of themselues as they would seme to be none of these glorious things needed to be hanged vpon them to make them gay withall Filthie things neede washing painting coullouring and trimming and not those that be cleanly and comely of them-selues such decking and coullouring maketh wise men to thinke that all is not wel vnderneath content your selues with that coullour comelines and shape that God hath giuen you by nature and disfigure not your selues withyour owne deuices ye cannot amend gods doings nor beautifie that which he hath in that order appointed Learne of these good women to offer your Iewels to the building of Gods citie lay to your hands and spinne rowgh goats heare to clothe the poore stoope and worke be not ashamed of it it is the greatest honour that euerye shal winne If ye will be partakers of the pleasures of Gods citie ye must take parte of the paines to build it If women would learne what God will plague them for and how let them reede the 〈◊〉 chap of the Prophet Esai and if they wil learne what god willeth them to do be occupied withal though they be of the best sort let them reede the last chapter of the Prouerbs It is enough to note it and point them to it that wil learne for I feare few will read fewer learne and fewest practise it but manie rather wish it cut out of the booke that they should not be troubled with hearing of it In the 13. and 14. verses and others following come in the Ruelers of the country townes with their people for to worke wherein we learne that not onely the Priests and Leuites but the great men in euerie countrie yea and the Countrie people too must worke at Gods building This valley-gate that he speaketh of is thought to be the gate that goeth into the vally of Iosephat which otherwyse was called Gehennon This is a worthie example for all christians that they should not liue to themselues but help to beare the burthens of the Church and Common-wealth That Citie and Temple were the common places appointed whither they should resort to serue the Lord and whither they might flie and finde succour against the enemie where vitals and other necessarie prouision might be had for all sorts Therefore if zeale toward God and loue toward their neighbours could not moue them to lay to their helping hands and open their purses wyde to set forward this building their owne priuate profit would moue those that had any consideration of them-selues to mantaine this citie And that noe man should disdaine to worke at the vilest place in Gods citie here commeth a nobleman and buildeth the dung-gate where all the filth of the Citie was caried out and where all the sinkes Canals and conduits did wash and conuey away al the sweepings and filth of the streetes into the Brooke Cedron As in all great and well ordered cities there be officers appointed for that purpose which be men of wisdome painful in authoritie haue a great care for the health and wealth of the inhabitants who wil daily and duly looke that such noysome things be conueied away out of the streetes for infocting the people with pestilent smells and contagions so in Gods Church and citie must be men of grauitie wisdome learning and authoritie which must dare and will wrastell with the stoutest and see due correction done and such rotten members as would infect the whole bodie cut of carried away from among the congregation to the comfort of the good and terrour of the euil doers In Gods house there be both good and ill as in the feild the corne groweth not without the chaffe nor in the garden the good hearbs without the weedes yet the good husband will carie in the good Corne and winow the chaffe When thee weede ouergroweth the hearbs the good gardiner wil pick out the weeds and carie the good hearbs to his house so in Gods Church open blasphemers notorious wicked liuers and teachers must be cast-out that Gods holy name be not ill spoken of as though he loued suoh ill doings and would not with Iustice punish them and also that other by theiril example should not fal into the like mischiefes Saint Paul biddeth that if any brother were called couetous a fornicator drunkerd a railer extortioner Idolater they should cast him out of company not eat nor drinke with him that he may be ashamed of himselfe when he seeth him-selfe abhorreà of all men and so amend his wickedues Excommunication is the common remedie for such disobedient persons which God for his mercie sake graunt that it may be restored to his true vse and that euery one may willingly submit him selfe to Godly correction We haue so long contemned the Popes cursse that now we think we may liue as we list without blame and if any due correction be offered we laughe it to scorne despise the ministers of it and by this meanes shal cause the Lord to take the whip into his owne hands and then who shal be able to stand God will not haue sinne vnpunished and if we refuse this gentle correction that he hath giuen his Church to execute and bridle ill doers withall we shall find it an horrible thing to fall into the Lords hands and he will rule vs with an yron roà d and bruise vs all to peeces Such dung and filth may not be suffered in Gods howse and it is as necessarie to haue a gate to carie such out at as it is to haue a gate to bring good ones in for as the raine from heauen washeth the streetes so Gods grace from aboue must first wash the heart that the minde may be renued In worldly matters prisoners condemned to die are caried out of the Citie to suffer execution as members not meete
one country and professed one God What occasion these men had to come to the courte it appeereth not therefore not necessary to be searched but belike some greate sute for their coūtrie because they tooke so long a iourny in the winter and so vnseasonable a time of the yeare which men commonlie vse not to doe for smale causes And by this we maie learne a good lesson that no time is so troublesome no iournie so long but good men will not refuse it to serue God their countrie And where Nehemiah walking abroade about the 〈◊〉 beginneth to examin thē of the estate of the Iewes how they did and of the Citie of Ierusalem in what case it was it declareth the great loue that he had to his people countrie and religion O worthie example for all courtiers to follow sometimes to walke abroad to see what suters there be learne the state of the countrie from whence they came help to further their good causes The contrarie is to commonlie vsed they locke them-selues vp will not be spoken with their doores must be opened with siluer keyes many meanes and freendes must be made and a long time of attendance afore ye be heard except some seruant about them haue some gentle remembrance to help you to their speach And this is more cōmon in the meaner sorte then the higher yet I saie not that all walkers abroad and talking with suters be euer good men For Absalon walked afore the courte gate tooke them by the hand and imbraced them asked what sutes they had pitied their causes but for an ill purpose to bring the King his father in hatred with the people saying there was none about him that would heare and help them and to bring him-selfe in fauor with the people saying if he were King he would do them iustice heare their causes and they shold not waite so long but be quicklie dispatched God diliuer vs from such courtiers for by this meanes he robbed the harts of the people from their natural leige Prince and by flatterie wanne the people so to him-selfe that they rebelled against their King and set vp Absalon We need not at these daies to complaine of all courtiers that they be so hard to speake to and thatmanie times the master is not at leysure vntil the seruant be pleased with something though the master bid the contrary For there be too many that when suters do come they will learne too diligentlie what sute they haue out of what countrie they come then if they will faithfullie declare vnto them what office is there voide in the countrie or what good farmeholde is to be had there at the Princes hand or rather at anie Church they promise they will help to further his sute diligently but when they haue learned all that they can then they know him not when they meete him againe the next daie or els giue him faire wordes with strange lookes and manie delayes By these meanes and such like they are so cunning in all corners of the realm that they can perfectlie tell what the Prince or anie man in the countrie hath and if it be not presentlie voide they are content with a reuersion though it be manie yeares to come yea and often sue for the same thing that the poore man came for saying another would haue had it if he had not staied it and so vnder a cloake of freindship make him paic more then he needed We seeke what should be the cause of such needelesse dearthes as the realme is full of surely though manie be giuen yet I thinke none greater then this For when these leases be graunted the landlord hath but his olde rent and the tennante no more but his olde fermeholde but the leasemonger that is crept in betwixt the landlord and the tennant goeth awaie 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 reasonablie as els he might nor serue the Prince nor his landlord as he should nor the landlord paying so deere for all thinges is able to liue as his Elders did before This vndermining micher liueth better then they both taketh no paines at all for it that they both shoulde liue on and the one releeue the other Haman walked afore the courte gates to see who would reuerence him as he passed by and who would not poore Mardocheus because he would not was brought in great daunger of his life and al the Iewes with him but God that ouerthroweth such courtiers diliuer vs from the like and raise vs vp some godlic Nehemiah to fauour the common-wealth religion as he did The miscrable end of Absalon Haman and such as we haue seene in our dayes maketh wise men to take heede how they liue and behaue them selues in the courte for none is so high but by like offending of God they maie haue as great a fall As this toucheth not the honest sorte of courtiers so the good ones will not be offended and those that be guiltie God graunte them to amend it 3. And they said After that Nehemiah had of good will towards his people countrie so diligenlie inquired how they did and in what case they were Chanani and the other Iewes that came with him declard in what miserable case the people were in hatred despised of all people about them that Ierusalē their citie where God was cheifly worshiped lay waste burned vnbuilt Thus God bringeth goodmen togither one to comfort another things are not ruled by chance for both Nehemiah these Iewes lamented the miserable state of their people and countrie and by their talke God prouided a remedy Nehemiah was in good state to liue in great fauour whith the King and needed not to trouble him selfe with the cares of his countrie if God had not otherwise mooued his mind to pitie with talking with his countrie men This good then courtiers lawiers and great men may haue by talking with poore suters that if there be anie sparke of grace in them they wilbe mooued with the lamentable complainte of poore suters Surely thou that art in authoritie or hast learning oughtest to thinke that the poore suter commeth not to the by chaunce but the same God that gaue thee thy authorite and learning hath sent this poore man to thee to be releiued by thee Looke therfore vpon him heare him as Salomon teacheth saying the good man heaereth the cause of the poore Hide not thy selfe from him consider his complainte pitie and help him and not so much for monie as for charities sake for so did good Nehemiah What can be a greater greife to an honest hart then to haue all things that he doeth or saith be they neuer so good to be taken in ill parte to be hated ill spoken ofby all his neighbours to be slaundered and beelied
may not at any tyme require a safe conduct of Princes to whom it belongeth to prouide in daungerous times that passage by the hie way may be safe and quiet Paul as we reed when the Iewes had sworne that they would neither eat nor drinke vntil they had killed him desyred an vnder Captaine to bring his Nephew who tolde him of that conspiracie to the high Captaine to declare so much to him and desyred that he would prouide some safetie for him that he were not murthered by the way and in this doing Paul neither offended man nor distrusted of Gods prouidence and care toward him Againe in that great and long storme that Paul his fellowes were in on the sea where they looked for nothing but to be drowned the Angell of God tolde Paul that god had giuen him the liues of all that were with him in the ship none of them should perish yet afterward when the maryners would haue cunningly conueied them-selues out of the ship vnder pretence to haue cast anker Paul tolde the high Captaine that if he suffered them to goe out of the ship they should all perish this he did not saie as doubting of the Angels true message nor of gods good will and mightie hand able to deliuer them but to teach vs that although god haue made vs promisse of his mercy we may not tempt him lie downe and sleepe carelesly but diligently to looke for vse such helps meanes as god hath apointed vs to worke by god worketh al goodnes in vs him selfe yet hath appointed means for vs to vse doe such things the which we may in no case neglect yet al praise is due to him whatsoeuer we doe for it is he that both ordeyneth the end of all things how they shal come to passe and also the meanes how they shal be brought to passe prospereth al them that forsaking them-selues vse such meanes hang on him knowing the beginning middest end to be ruled com to passe as he appointed God inspired the Apostles with all knowledge of the scriptures sodenly which were vnlearned neuer went to the schoole yet male not we thinke that we will be learned after the same sorte without studie and praier for then we tempt God refusing such helps as he hath appointed for vs to come to learning by And though we studie and pray neuer so much yet we shal vnderstand nothing vntil he giue vs his holy spirit the schoolmaster of all trueth to lighten our mindes and giue vnderstanding of his holie will We be like an axe in the carpenters hand which though it be a good one yet the praise of the good worke that is done with it is to be giuen to the man and not to the axe Such things be we in gods hand by whom he worketh his will and glory though not vnsensible as dead things be yet as vnable to worke any good thing without him as the axe is without the carpenter for of our selues we are not able to thinke a good thought as the Apostle saith that all praise may be his that blesseth and prospereth both vs and the meanes that he hath appointed for vs to worke by and bringeth it to a good end We must thinke likewise of Gods doings and our selues in all other things sinne except that he worketh all in all yet not without vs that all maie saie with Dauid Not vnto vs O Lord not vnto vs but vnto thy name giue all praise and glorie Thus we see that some man maie at some times doe that another maie not yea one man him-selfe cannot doe at all times that he maie well doe at sometimes But this general rule being kept that Gods glorie be not defaced by doing of it it maie be done of all men at all times Paul wrought for his liuing when he preached which others did not nor are bound to doe and he might haue liued of his preaching as well as others did yet the time was such and the people so peeuishlie bent to sclaunder the Gospel of God that Paul forbare to vse that libertie which God gaue him and would not be thought to preach for gaines but wrought for his liuing would not be chargeable to any man Such was the case here that Ezra might not aske help and Nehemiah might 8. And letters also Nehemiah wiselie considering what he wanted yet to the finishing of such a worke as he went about perceiued he should neede timber and therefore desired the Kings letters of warrantie to Asaph keeper of his woodes that he might deliuer him such trees and so manie as would serue his purpose both for the building of the gates the towres of the Pallace neere to the Temple the Citie walles and the house that he should dwel in him selfe And here we shall see the King worthie great praise though he was but barbarous that for pollicies sake and wealth of his countrie both preserued his woods and set a keeper ouer them that they should not be wilfully wasted A good example for Princes to foresee the like in their countries in all ages for common-wealths cannot stand without the vse of woods in manie kind of things Nehemiah is also much to be commended that although he was in so great authoritie and fauour with the King yet he would not take of his woods without his licence and warrant as manie doe If these tow things were kept in this land that both the Princes woods and others to should be preserued faithful keepers set ouer them and none deliuered without sufficient warrant we should not finde the great lacke that we generally doe What spoile hath bene made of woods in our remembraunce wise men haue noted but few gone about to amend it though manie haue lamented it What common dealing hath bene practised to get such lands of the Prince and other men as were well woodded into their hands and when they had spoiled the woods rackt the rents deepely fined the tenants then to returne the same land into the Princes hand againe or sel it ouer to others and get as much it is to well knowne throughout the Realme and to the hurt of manie at this daie Nehemiah could aske nothing so much but the King did graunt it speedelie God did so mooue the Kings heart and prospered Nehemiahs doings in so much that he giueth all the praise to God alone and saith the hand of his God was good toward him to set forward his good purpose of building Ierulem Nehemiah knew well that God was the common God of all people and nations both by creation and gouernement of them but because he seemed to fauour him more then he did other in giuing him boldnes to open his griefe vnto the king wisdome to make his humble sute without offence vnto the King and so good successe to haue all things graunted that he required of the King so vnlooked for he calleth him
his God as if he loued or cared more for him then for the rest of the world This is the common vse of the Scripture to call him the God of Abraham Isaac Iacoh Dauid and Daniel because he did both deliuer them out of such troubles as none else could or would or anie hath bene so oft and wonderfullie deliuered as they were and also did so blesse and prosper them and their doings as the common sorte of men were not wont to be So they that see their owne miserie and how litle goodnes but rather punishment they deserue at Gods hand when they see the Lord pitie them remember them help them and blesse them they conceaue by and by such a loue toward God that it would please him to looke vpon them that for ioy they burst out into teares they call him their God because they feele his good will and fauour so much toward them and more then to other yea much more then they could deserue or be bolde to looke for at his hands And as one man vseth to help another by putting forth his hand to raise him that is fallen to giue him such things as he wanteth and to put awaie and defend him from such things as may hurt him so it is called the good hand ofGod when he either bestoweth his blessing and good things vpon vs or when he putteth away such daungers and euils from vs as might hurt vs as it were with his mightie and mercifull hand 9. And I came to the Captaines Nehemiah hath now taken his leaue at the Court and looseth no time but when he had prouided all things necessarie for his iourney he speedeth him selfe for ward and thinketh all time lost that is not bestowed in releeuing his countrie being in such miserie A straunge example to see a courtier leaue that wealth ease and authoritie that he was in go dwel so farr from the court where commonly it falleth out that he which is out of sight is out of minde and sone forgotten in an olde torne and decaied citie a rude people and poore countrie where he should not liue quietly for his enemies but take paines to build him selfe a house and the Citie where he would dwell to toyle and drudge like a poore labouring man that should worke for his liuing yea and many times to be sore assaulted of his enemies both openlie and priuilie to the great daun ger of his life as the rest of the booke following will declare But this is the case of earnest zealous men in religion that they can say with Dauid I haue chosen rather to bee a dore-keeper in the house of God then to dwell in the pallaces of sinners and it is better to bee one day there then a thousand els where God for his mercie sake raise vp some such few courtiers as Nehemiah was which can be content to forsake their owne ease wealth and authoritie and giue them-selues painfullie to traueill for the wealth oftheir countrie And because that is to be wished rather then hoped for good Lord giue vs such as wil be no hinderers and wil be content to liue in compasse quietlie and not seeke to trouble others that would serue the Lord willinglie Amen The king did not onelie deale thus liberallie with Nehemiah at his departure but also honorably sent him away with captaines horsemen safelie to conduct him on his iourney that none should hurt him by the way And where the king vsed him so courteouslie no doubt the rest of the court shewed him much curtesy for courtyers must needes like and mislike whatsoeuer the King seemeth to like or mislike to set vp or pull downe Courtyers commonly when the King speaketh haue lost both sense and witte for if the King seemeth to fauour any thing they all as men without vnderstanding saie it must needes be so If the King will not giue eare to heare a matter they are all deafe and cannot abide to heare speake of it If the King will not see it they all crie out awaie with it So that it is hard to tell whither is in more miserable case the king or such dissemblers for if the King haue no iudgement of him selfe he shall haue no help of such and they like witlesse men dare not speake a trueth Happie is that Prince therefore that hath wise counsellours about him which will duetifullie enforme him of matters vprightlie wiselie debate the matter with him without all double dealing as the other sorts doe When King Assuerus would aduaunce Haman euery man had him in reuerence but when Mardocheus was sett vp then was there crying Crucifige on Hamon But thus mercisullie doeth our Lord God deale with his Church and people that in euerie age he hath some about the Prince that both can and will speake and be heard though not for all generallie in their rage and persecution yet for many as occasion serueth which shalbe deliuered from such tyranny to glorifie their God for his mercy though many willingly spend their liues patiently to the praise of the same God eternallie But no rage shalbe so greate to roote out Gods chosen but the Lord will euer preserue a number euen by help of their enemies openly to worship and serue him in despite of all their foes Plinius the Ruler of a Prouince vnder Traiane the Emperour and appointed to punish the Christians sundrie waies seeing the great nomber of them doubted what he should doe and wrote to the Emperour that he found no wickednesse in them but that they would not worshipp Images and that they would sing psalmes before day-light vnto Christ as a God and did forbid all sinnes to be vsed among them The Emperour hearing this became a great deale more gentle vnto them Salustius tormenting Theodorus a Christian sundrie waies and along time to make him for sake his faith but all in vaine went to Iulianus the Emperour and tould him what he had done from the day breake vntil 10. of the clock and counselled him that he should proue that way no more by crueltie for they gat glory in suffering patiently and he gat shame in punnishing so sharply because they would not yeald vnto him Many moe such examples the ecclesiastical histories are ful of where God deliuered his people by the forespeach of their enemies but these shall suffice at this present God had now raysed vp Nehemiah and had giuen him fauour grace in the Kings sight to aske and obteine comfort for the deliuerance of his Church and people the Iewes which had bene so long in great miserie and slauerie Nehemiah then passeth on his iourney toward I erusalem with great speede and honour passeth the riuer Euphrates and those theeuish and daungerous waies that he was afraid of safely commeth to the rulers of the countrie beyond Euphrates deliuereth them the Kings commission for tymber and a band of new souldiers for his safe conduct into Iewrie that these might
returne home againe to the king with thankes that they had conueyed him so farre on his way safelie 10. And Sanballat As Nehemiah was glad that god had prospered his doings so well hitherto so others were as sory For at his comming into the countrie Sanballat Tobias were so sore greeued that any man found such fauor with the king that he might procure any good thing to ward the children of Israel that if he had not brought the kings letters with him he could not haue escaped their displeasure It is not manifest in the text what countrie these men bee of but I can well encline to that opinion which thinketh that Sanballat was A Moabite of the Citie Horonaim which Esay in the 15. and Ieremy 48. speake of and that Tobias was an Ammonite because the Moabites Ammonites were euer frō the beginning most cruell against the Israelites in their comming out of Egipt and al their doings though they came and were borne of neere kinsemen Abraham was vncle vnto Lot of Abraham came the Israelites of Lot when he was dronken came the Moabites Ammonites gotten by his owne daughters And this is commonly seene that both those which bee so bastardlie borne against nature prooue not honest and when displeasure groweth among kinsfolke and specially for Religion as this was it scarce can bee forgiuen Sanballat by interpretation signifieth a pure enemie and Tobias was a seruant and yet crept into great authoritie as the other was These two points may wel agree to the papists and all enemies of gods trueth for they will lurcke priuely vntill time serue them to shew their cruelty and then they will rage feirselie and so wil slaues and seruants that come to authority frō base degree Salomon saith there be three things that trouble the world where of the first is a seruant when he com meth to be a ruler for then he waxeth so proud cruell that he forgetteth what he was he disdaineth al men but him self The Papists are bastardlie borne of spiritual whordome seruethe Pope as slaues in al his superstitions they come of Agar the bond woman not of Sara the free woman and therfore hate the true children of god which beleeuing the promises of God are saued and they will be saued by their owne workes contrary to the scripture and so greeued when they see any thing pro sper with them that for verie malice and enuie they pyne away as these two wicked Imps doe here shew them selues because they would not see Ierusalem restored As the building of this Ierusalem had manie enemies so the repayring of the heauenly Ierusalem by the preaching of the glorious Gospel of Christ Iesus hath manie moe The malice and enuy of worldlings against all those that set vp the kingdome of Christ and pull downe the pride of mans heart is so great that it can neuer be satisfied If malice had not blinded these men what harme was it to them to see the Iewes doe well and God worshipped there The Iews neuer went about to inuade or conquere their countrie and yet they could not enioy their owne countrie without much trouble of these enuyous people Enuie euer disdaineth to see other doe wel and specially such as liue well and serue the lord Christ and is glad of other mens mischeif and harme for then they thinke none shall be able to withstand their pleasures and deuises The people of Canaan when they heard of Iosua and the Israelites comming with so great courrage to possesse their cou ntrie were so dismaied that their courage melted away like wax at the fire Herod and al Ierusalem were astonied when they heard tell that a new king Christ being but a childe was borne and yet the Angels songe for ioy When our sauiour Christ was crucified and buried his disciples were sad and the Iewes reioyced but when Christ had conquered death and was risen againe then the disciples were gladde and the Iewes were sadde Thus one thing worketh diuersly in diuers men Nehemiah was glad that he had found such fauour with the King to build Ierusalem Sanballat and his fellowes were as sory that any should doe it The Gospell hath foretolde that it should so fall out with the worldlings and the Godlie the one shall reioyce when he seeth Gods glory florish and the other shalbe grieuously tormented in conscience The world shalbe glad saith Saint Iohn but ye shall weepe and yet this your sorrow shalbe turned into ioy for God will notsee his seruants ouerwhelmed with trouble but he will deliuer them Dauid describing at large the manyfolde blessings that God powreth on them that feare him in the ende of the Psalme saith The vngodly shal see it and it shall greeue him he will gnash with his testh and pyne away for mallice but the desire of the vngodly shall perish There cannot be a greater greife to an ill man then to see a good man doe well When there was a question moued before King Frederick among his Phisitians what was best to make the sight cleare and some said fennel some Saladine some Glasse some other things as they thought good Actius Syncerus a noble-man standing by said he thought Enuie was the best when euery man either laughed or marueiled at his saying he yealded a reason and said Enuie maketh any thing that she seeth to appeare better then it is for the Enuious man thinketh another mans Corne to be better then his owne and another mans Cow to giue more milk and the least good thing that a good man hath seemeth great in his eye that cannot see other thriue espieth diligentlie with great greife the smalest things the good man doeth and that is said he to make the eye-sight cleerest when euery smalething shalbe best espied Enuy is worse then any poison of other beasts The snake the adder the toad haue deadlie poison in them wherewith they hurte others and yet it hurteth not them-selues but Enuie is so poisonful a thing that it killeth him that hath it first and hurteth not other for he fretteth with him-selfe he fumes he pynes away to see others doe well he eateth not nor sleepeth quietly nor can be merie vntil he see some mischiefe fall on the good man and as the canker eateth and consumeth hard yron and brasse so malicious Enuy with fretting consumeth out enuyous stomachs When Sanballat and Tobias hearing but of Nehemiahs comming into the countrie and that he had found such fauour with the King to buyld Ierusalem were thus greeued with malicious enuie to see the Iewes doe well what sundry attempts they made afterwards to ouerthrow that buylding the residue of this booke will declare How the enuious Papists disdayning to see Gods gospell take place in any countrie doe rage fret fume pyne away for sorow and anger how they haue blooded and bathed their hands in their Breethrens blood and yet cannot be quiet the world seeth it to
well good men lament it iustice crieth vengeance and God will reuenge it 11. And I came to Ierusalem and I was there three dayes 12. And I rose in the night I and a few men with me and tould no man what God had put in my heart to doe in Ierusalem and there was no beast with me but the beast which I satte vppon 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 Ierusalem which were broken downe and the gates which were consumed with fire 14. And I passed ouer to the well-gate and to the Kings fish-poole and there was no roume for the beast vnder me to passe 15. And I went vp in the night by the brooke and I considered the well and comming back I came by the vally-gate and returned Nehemiah hath now done with the court and is come to Ierusalem which he so much desyred he was wearie of the noyse and solemnitie of the court and thought he should liue more quietly in his countrie but it falleth out cleane contrary for his trouble and daunger is double to that it was a fore and he commeth from the Court to the cart from a plesaunt life to a carefull After his long Iourney he resteth him-selfe and his companie three dayes knowing the weaknes of mans bodie to be such that it cannot continually endure labour but must be refreshed with ease and rest Thus must good men in authoritie not ouerlay their seruants with continuall labour but let them haue reasonable time of rest for God made the Sabboth day that both man and beast might rest and not be opressed with continuall toyling such a consideration he had of mans weaknes we do not reed of any great solemnitie that the Iewes vsed to wel-come him with all being their countriman and comming from the court so honorably with such a band of men to conduct him and being in so great fauour with the King it is like if that there had bene any such thing itwould haue beene declared as well as his estate was in the Court afore It was but a hard beginning to haue Sanballat and Tobias two of the greatest men in the countrie to lowre so at his commyng and no greater reioycing made of his countriemen for whose sake he tooke all those paynes but nothing can discourage him on forwarde he goeth with his purpose These three dayes though he rested with his body his minde was not yet quiet he was still deuising how he might best and speedely goe about his buylding how he might open to his countriemen the cause of his commyng how he might persuade them to ioyne with him in that worke and to declare vnto them the Kings commission and good will towarde him and what fauour he found in the court For they might well doubte if they should enterprise so great a worke without the Kinges licence they might runne into great displeasure seeing they had so manie enemies in the countrie about them that with all their might had sought the hinderaunce of that buylding so many yeares They them-selues had lien so long in dispaire followed their owne busines sought their owne gaines and cared not for building their owne Citie nor sought any waies how to doe it they had almost so farre forgotten their God oppressed the poore and fallen to so great wickednes as appeereth hereafter that they had no care ofReligion in the most parte of them 12. And I rose in the night After that Nehemiah had thus long debated with him selfe how this worke should be taken in hand he could not sleep but riseth in the night taketh a few of his men with him on foote and he him selfe on his Mule and rideth round about Ierusalem veweth the walles in what place they were worst destroyed and how they might most speedelie be repayred If he had taken his vew in the daie time euerie man would haue stood gazing on him wondering what he went about haue hundered it and not vnlike some would haue bene offended at him and his enemies round abut would as much as they durst or could haue stopped his enterprise The night therefore was thought to be the quietest time to do this in and he is content to breake his sleepe for the furtherance of this great good worke A good example for al men especially for those that be in authoritie in the common-wealth as Nehemiah was now and for those that haue the charge of Gods Church committed vnto them not to be idle euen in the night season to break a sleepe yea watch all night if neede be to set forward the building of Gods house and Citie The phisitian will watch with his patient all night if neede be The good Captaine will not sleepe all the night long though he haue sett his watch afore but he will some-times at the second watch some-times at the third arise and see whither his watch-men be fallen on sleepe and what they doe or whither any enemies drawe neere or no so should euerie Christian priuatlie for him selfe breake his sleepe lift vp his minde vnto the Lord call vpon him by faithfull praier call for mercie at his fatherlie goodnes commend him selfe al gods people to his gratious protection desiring that all stumbling blockes which be hinderers of his glory may be taken away but speciallie those that be negligent to watch a whole night in praier deuising what waies Gods glorious name gospel and Religion may best be increased his kingdome enlarged Christ glorified and Antechrist confounded Dauid saith he rose at midnight to giue praise vnto the lords blessed name Our mortall enemie Sathan neuer sleepeth night nor daie but continuallie goeth about like a roaring lion seeking whom he maie deuoure and if we had not as good a watch-man to watch for our safety when we sleepe we should be swallowed vp euery houre Behold sayeth Dauid he neyther slumbereth nor sleepeth that is the watch man of Israell All praise be to that mercisull God which taketh such care for his miserable people and watcheth when we sleepe that our enemie deuoure vs not sodenlie Our sauiour Christ to giue vs example of this diligent watching to pray in the night prayeth the whole night him selfe in the mount afore he chose his Apostles to preach Iosue marched forward all the night long to fight with the Amorites and ouercame them Gedion in the night season pulled downe the Alter of Baall that his father had made and the groue of wood that was neere vnto it being afraid to doe it in the day time for feare of his fathers house and people thereby and in the night also set on the Madianits and vanquished them So good men let no time passe wherin occasion is giuen them to further Gods glory night or day but earnestly follow it vntill they haue brought their purpose to effect And that this vewing of the walls might
be more secretly done he chooseth the night season rather then the day to doe it in a few men to wait on him rather then many no moe horsse then his owne all the rest on foote for making noise many men and horsses would sone haue bene espied one troubled another made a great noise haue bewrayed his counsell which he kept so secret to him selfe that he tould it not to any man what he went about and ifhe had gone alone he might haue fallen into some daunger oflife hauing none to help him The night is the quietest tyme to deuise things in for then all things be quiet euery man keepeth his house and draweth to rest no noyse is made abroade the eies are not troubled with looking at many things the senses are not drawne away with phantasies and the mynde is quiet Many men would haue committed the doings of such things to other men and would haue trusted them to haue vewed the walls and after to haue certified him of their doings in what case they were and how they might most speedelie be repayred but Nehemiah lest he should haue wrong information giuen him though he was a man of great authoritie did not disdaine to take the paines him-selfe breake his sleepe and rode about the walls him-selfe to teach vs that nothing should be thought painfull at any time nor disdainfull to anie man of what estate so-euer he were to set forthe the building of Gods Citie and dwelling place which euerie man ought to doe in his calling Dauid when the Arke of God was brought out of Abinadabs house played on instruments and after cast of his Kinglie apparell for reioysing daunced afore the Arke in his poore Ephod to glorifie his God withall Michol his wife looking forth at a window and seeing him daunce laught him to scorne asked him if he were not ashamed to daunce so nakedlie afore such a companie of women as though he had bene but some light scoffing fellow But Dauid was so zealous a man earnest to glorify God by al meanes that he forgat him-selfe to be a King abasedhim-selfe with the lowest and simplest said to Michol that he would yet more lowelie cast downe him selfe so that his God might be glorisied in his doings Michol for mocking of him was barren all her life had no children but Dauid for this humbling of him-selfe was blessed of the Lord. Moses for sooke to liue in pleasure in Pharaos court tobe called his daughters sonne chose to liue in trouble with his Breethren the Iewes to keepe lethros sheepe so that he might serue the Lord. Our sauiour the perfect Paterne of all humblenesse did not disdaine to washe the Myrie feete of his disciples and wype them and last of all as though that had not bene base enough he humbleth him-selfe to the sclanderous death of the Crosse and to hang on a Crosse betwene two theeues for vs being his enemies as though he had bene a third he loued vs so tenderly that he would goe to hell that we might goe to heauen he would die so vilde a death to purchase vs so glorious a life and suffer the paines due to our sinnes that we might enioy the pleasures of heauen God graunt al estates this humblenes of mind that for his cause that forsooke al worldly honour they may be content to abase them-selues to suffer al paines reprochfull things in the world for the furtherance of the building of Gods Citie such humble abasing of them-selues is the greatest honor that euer they shall get all worldly pompe without this vilde shameful In that he telleth no man what he went about that God had put it in hismind to doe it he declareth that it was not his owne deuice nor came from any man but God him-selfe was the mouer of it therefore was more earnestlie to be followed He that will learne to keepe counsell in deede let him learne of Nehemiah here to tell no man not to his dearest friend Manie will come to his friend and say I can tell you a secret matter but ye must keepe in counsell and tell no body what folishnes is this that thou wouldst haue another to keepe thy counsell secret to him selfe thou thy selfe canst not keepe it secret to thy selfe wouldst thou haue another man to doe that for thee which thou wilt not do for thy selfe Keepe thine owne counsel and then thou shalt not neede to feare lest other men bewray thee And if thou wouldst haue another mā to keepe thy counsel he wil thinke thou shouldst not haue told it thy selfe and then it had bene safe enough but in telling him he telleth another friend he sayeth to him as thou saidst to thy friendafore I can tel you a thing that was told me secretly but you must keepe counsel tell no body so with going from friend to friend it will be knowne to al men Therefore the surest onely way to haue counsell kept secret is to follow Nehemiah here and tel it to no man though he be thy deare freind for he hath other friends to tell it to as thou didst tell it him If any doe marueil why Nehemiah was thus earnest in this building and refused no paines nor ieoperdy but with courage went through them all he telleth a sufficient cause here him selfe and sayeth his God had put it in his heart to doe it He taketh not the glorie of it to himselfe but giueth all the praise to God alone as we must doe in all good things Whensoeuer God putteth any good thing into mans heart to doe he driueth him so forward that he cannot eat sleepe nor rest quietly vntill it be done he thinketh all time long and lost that is not bestowed on it therefore they that be so colde in their worke that they care not whither it goe forward or not are not moued by God The holy gost which worketh this great desire in vs is called fire Iohn Baptist said he baptized in water but he that came after him should baptize them with the holy ghost fire The holy ghost fel on the apostles in firie tongues and our sauiour Christ said he came to set fire on the earth and what would he els but that it should burne These be spoken to teach vs that those which are moued of God are earnest in their doings God loueth not those that be luke warme he wil spew them out of his mouth you must be either an earnest friend or an open enemie he loueth no dissemblers you must be eyther hotte 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 enemie is better then a flattering friend all which sayings doe teach vs to be earnest in gods worke or els he putteth it not into our hart Salomon commendeth plaine dealing so much
others vntil he haue aduised him-selfe priuatelie first what is best to be done and so shall he be best able both to render a reason of his owne doings and also to iudge who giueth best aduise 16. The Magistrates knew not whither I went or what I did and to the Iewes the Priests the Nobles the Rulers and the rest of the worke-men I tolde nothing hitherto 17. And I said vnto them ye know the miserie that we be in how Ierusalem is wasted and her gates burned in the fire come let vs build the walls of Ierusalē that we be no more a reproch 18. And I told them of the hand of my God that it was gratious toward me and also the Kings word that he spake vnto me and they said let vs rise and build and they strengthened their hands to good NEhemiah not onely like a Godly zealous man is diligent to set forward this worke but also like a verie wise man sheweth in his doings the chiefe properties of him that hath weightie matters committed vnto him He that hath great matters to doe must be faith ful and trustie and also secret and keeping counsel close as the Poet saieth Fide taciturnitate est opus And where euerie sorte must be made priuie in such a worke hitherto he had opened it to neuer a one 19. And I saied vnto them After Nehemiah had thus long kept his purpose secret and diligentlie vewed the walls how great the breach was how it might be best and speedelie repaired and was able to talke with all sorts and render a reason of his doings to euerie one both high and lowe in authoritie to the common sort of the Iewes to the workemen Priests and Rulers he now propoundeth the matter vnto them all in few words after he had declared the miserie that they were in and how that famous Citie laie open to all enemies to inuade to their great shame exhorteth and encourageth them to fall to the building of the walls and liue no more in such shame and reproch as they had done but recouer their olde estimation againe for he had found fauour both in Gods sight and the Kings There be two kind of reasons to perswade a man to doe anie thing the one is if he declare how hurtfull and shameful it is to doe or suffer such a thing to be done or vndone The other reason is to open vnto him what good help and encouraging there is to set it forward The shame was great that for their great sinne and disobedience gods people who craked so much of their good god should liue in such slauerie vnder infidels as though their God could not or would not deliuer them The hope to prosper well in this building was great for that both God the King had shewed great tokens of their goodwills for the furtherance of this good worke Both these kindes of perswasions he vseth here his words be not manie but effectual For as the shame was to loose their Citie so the glorie shold be greater in recouering it wise men vse loue few words for either those will serue good men or moe will not The wofull sight of those broken wals this miserable slauery of the people in it were sufficient to mooue a stony heart to pitie though neuer a word were spoken by anie man but those weightie reasons well considered made them all to fall to worke with great courage What man had so litle feeling of God and honestie that would not help to build Gods Citie and their owne countrie Those that loue to heare them-selues talke and with many words to couller their ill meaning may here learne how a simple trueth plainlie tolde in few words worketh more in good mens hartes then a faire painted tale that hath litle trueth and lesse good meaning in it An honest matter speaketh for it selfe and needeth no coullouring and he that vseth most flatering subtill words maketh wise men mistrust the matter to be ill A few words well placed are much better then a long vnsauerie tale 18. And I tolde them After that Nehemiah had brieflie set afore them the miserie they liued in the cruell destruction of Ierusalem which God chose for him selfe to dwell in and what shame it was for them not to recouer by weldoing that which their fathers for their wickednes lost he now declareth vnto them as a ful reason to perswade any man that would be perswaded and saieth both the hand of his God was gratious toward him in this enterprise and the Kings words were very comfortable When a man hath both God and the king of his side what needeth he more who can hurt him what should he doubt or be afraid of what would he haue further God had giuen him such a fauour in the Kings sight that as soone as he asked licence to goe build the Citie where his fathers lay buried it was graunted and the liberalitie and good will of the King was so great that he graunted him both souldiers safelie to conduct him to Ierusalem and also commission to his officers for tymber to this great building What should they mistrust or doubt of now There wanted nothing but a good will and courage on their side if they would rise and worke lustelie no doubt the worke would be finished speedelie Nehemiah still calleth him his God as though God heard his prayer onely and moued the kings heart to giue him licence to build this Citie which many diuerse times had wished and laboured for and could not get it He thought this to be so great a blessing of God that he can neuer be thankfull enough for it and therefore calleth him his God He that loueth his God earnestlie reioyseth in nothing so much as when he seeth those things prosper whereby Gods glorie may be shewed forth He careth more for that then for his owne pleasure profit And when such things goe backward it greeueth him more then anie worldly losse that can fall vnto him selfe And though some wauering worldlings may say the King might die or chaunge his good wil from them and god many times when he hath giuen a good beginning for a while yet in the end he cutteth it of by this meanes discourage other from this worke will them not to medle The time might chaunge and then they might be blamed and Nehemiah although he was in great fauour with the King at this present yet being absent long from the Court might sone bee forgotten others that beare him no good will might creepe in fauour and bring him into displeasure for in the Court commonly out of sight out of minde These and such other reasons would soone withdraw dissemblers from their good furtherance of this worke Yet God so wrought with them all that they all boldly tooke this worke in hand and finished it God of his great goodnes for the better exercising of our faith hath thus ordered the course
building haue their names written in this boke to What more blessed then is he that hindereth Salomon 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 maist choose whither thou wilt be remembred to thy praise or to thy shame with the good will of the liuing or hatred But by this answere of Nehemiah when he saith that they haue no parte right nor remembrance in Ierusalē it is partly giuen vs to vnderstand that when they could not hinder this worke by big brags threatnings they offred them-selues to ioine with them in this building to take their part beare 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 receiue them into his fellowship as feined friends Wherein he teacheth al true Christians how to behaue them-selues in building of Gods house That is neyther to feare the one nor to receiue the other S. Paul saith be not yoked with infidels what hath rightousnes to doe with vnrighteousnes light with darknes or Christ with Belial Gods people are knit togither with two bonds the one is Christ their head who giueth life to al members of the bodie the other is brotherlie loue among them selues But neither of these can be found in Idolaters for they neither take Christ for their head and liue by him nor they loue not Christians as their breetheren but dissemble with God and man All Christians haue one God one father one baptisme one Religion one law to liue vnder and one heauenlie kingdome to looke for but Infidels and hipocrites haue manie Gods al Religions be alike vnto them they liue as they list and that is their law and will to goe to heauen after their owne deuise if they can get it Yet they haue a delite to thrust them-selues in among Gods people pretending a loue vnto them where in deede it is for no good will but to learne their secret counsels and purposes that by such meanes they maie betraie them when occasion serueth But wise builders will admit them into no fellowship nor friendship as Nehemiah here vtterlie refuseth them and will haue nothing to doe with them But this case is more plainlie propounded to Ezra and there I haue spoken more largelie of it and Ezra plainlie determineth the matter there who so list to reede and consider God be praised A. PRAIER WHereas of thy great power most gratious God thou hast not onelie made the hearts of all men but farther of thy plenteous mercie hast taken into thy custodie and defence the hearts of all those that thou hast chosen in Christ Iesu to serue thee graunt vs heauenly father we be seech thee such an earnest loue to the building of thy house and citie as thou gauest to thy faithful seruant Nehemiah that as he was sad gaue him-selfe to praier and fasting and could not be merie vntil he found grace in the Kings sight to repaire thy decaied house and wasted Citie Ierusalem so we by diligent praier calling on thy name and humblie submitting our selues to thy blessed will and pleasure maie not cease crying at thy throne of mercie vntil we by the meanes of our spookesman Christ Iesus thy sonne and our Lord mate finde such fauour at thy hands that by the assistance of thy holie spirit according to our calling we maie euerie one of vs build the heauenlie Ierusalem set vp the kingdome of thy crucifiep Christ and with one consent pull downe the tiranny of Antichrist to thy eternal glorie and comfort of our consciences And as thou then mouedst the hearts of heathen Kings not onlie by lawes commissions and commandements to giue licence to euery one that would repaire thy house but also with great gifts and liber all rewards to set it forwards so now most louing Lord moue the hearts we be seech thee of all Christian Princes humbly to throw their scepter at thy feete with all their powre lawes Commissions commandements that they maie by the authoritie committed vnto them procure the speedie repairing of thy heauenly kingdome with their liberalitie mainteine the builders of the same And alas O Lord we are so weake of our selues and impotent to doe these thinges without thee that considering our miserable case extreame neede driueth vs impudentlie to craue thy fatherlie goodnes not onely to graunt vs al these thy blessings but farther to confound the wicked deuises of al greedy raueners that seeke the spoile defacing of thy Church defend vs from thy foes our mortal enemies Sanballat and his partakers that we be not afraid of their proud braggs nor deceiued by their subtill practises Thou most mightie Lord maist not onelie giue vs all good things but also deliuer and defend vs from all ill for of our selues we can doe neither of them to our selues Raise vs vp such rulers ô god we most humblie be seech thee both in the church common wealth as may and will with the spirit of boldnesse incourag the dull spirites of the feareful and wauering people couragiouslie to goe forward in thy building as Nehemiah did that neyther mocking nor threatning of the Romish Sanballat his members nor the craftie practises of the flattering Ammonites preuaile against vs but with all might and maine we all may be found true workemen in thy house so farre forth as our vocation shall streatch to the confusion of thy enemies thy eternall praise our endlesse comfort in Christ Iesus thy sonne our Lord and gratious sauiour Amen CHAP. 3. BEcause this chapter standeth most in describing the building of the walles of Ierusalem by whom they were done and what parte euery one did repaire rehearsing the name both of the builders and of the portions of the walls that they tooke in hand to finish which thing seemeth straunge or rather vnprofitable to the people that vnderstand not the misteries of it nor the fashion and situation of the Citie I shall in few wordes passe ouer things not so necessarie for the edifiing of the vnlearned not only such things as may encrease the faith of the simple vnlearned for whose profit chiefelie this labour is taken and also in reforming their liues may moue and stirre them to a more carefull building of the spirituall Ierusalem which thing is chiefelie to be learned here and to the which euerie one is bound with all his powre to imploy him selfe and all that he hath The holie Ghost who is the author of the holie Scripture hath not put downe anie one word in writing whither in the new testament or in the old that is eyther superstitious or vnprofitable though it seeme so to many but it hath his misterie and signification for our learning and eyther for the plainnes of it it may be vnderstood of all men or els for the deepe misteries
whose cause speciallie I haue taken this labour 1. Eliasib the hie Priest gat him vp and his breethren the Priests and builded the sheepgate 2. And next vnto him builded the men of Iericho AFter that Nehemiah had so stoutly answered Sanballat and his fellowes encouraged his countriemen to the building of the walls all sortes of them pluck vp their stomachs and are no more afraid but lustelie fall to their worke And among other Eliasib the high Priest and the rest of the Priests also gat them vp and tooke in hand to repaire the sheepegate which went toward mount Oliuet and so the wall all a long vnto the towre Hananeell Such goodnes commeth by hauing a stout Captaine where the people be faint-harted Aggeus complaineth in the building of the temple that Prince Priest and people were fallen on sleepe vntill he came with message from the Lord to awake them then they fell lustely to worke So now here after ' that Nehemiah came with commission both from God and the King they lingered their building no more but boldly went on forward with it though it had lyen many yeares vnlooked at now in the beginning they had many stout brags Chabrias as Plutarch doeth write was wont to say that an host of harts should be more feared if a Lion were their Captaine tben an host of Lions should be if a hart were their Captaine teaching what profit commeth by a stout Captaine and so it fareth in Gods cause too Saint Paul considering what a chargeable office was committed vnto him and how fearefull a thing it was to preach Christ a fore Princes and wicked people desireth the Ephesians to praie for him that he might haue vtteraunce giuen him boldlie and freelie to doe his message in preaching the gospell He desireth the same thing of the Colossians 4. Chap. And the. 2. Thessalonians 3. So that where we see this boldnes in preaching ioyned with wisdome and discretion we maie perswade our selues that it is the gift of God in such a man and aboue the nature of man to doe it This lesson is giuen to all good builders of Gods spirituall house that they should not feare him that will kill the bodie and cannot hurt the soule but feare him that can cast both bodie and soule into hell And Saint Iohn saieth in the Reuelat. 21. that those which be fearefull shall haue their parte in the burning lake of brimstone with murtherers adulterers and idolaters And by the example of Eliasib and the Priests which disdained not to be admonished and learne their duetie of Nehemiah comming from the courte we shall learne humblenes of minde and not disdaine to be admonished of our duetie at meane mens hands They are not offended at him nor thinke him sawcie to counsell and teach them which were teachers of others but are content to ioyne in this worke with him and the rest yea boldlie to begin and giue good example to the rest as their duetie was and to incourage others So no estate must disdaine to be warned of his duetie and to be encouraged though it be by meane men for all sorts high and lowe learned vnlearned are fearefull and forgetfull of them-selues vntil God stirre them vp by his word holie spirit and messenger And reason it was that as they were shepheards to the people so they should build the sheep-gate which was at the East-end of the Citie where the temple was in the vttermost wall where the sheepe came in that were offered in sacrifice and whereof they had their partes according to the law This gate maie well be compared to Christ Iesus who sought the lost sheepe and was sacrificed as a lambe and is the gate whereby onelie we enter his shepheards must be the builders of it and bring the people into the folde Many good lessons might be plucked out of the interpretation of the names herein contemed and what were signisied by them but those be meeter for the learned which can by order of learning keepe them selues in compasse and applie all things to the rule of faith then to the vnlearned which haue not that iudgement And where the men of Iericho ioyne with the hie Priest in this building it teacheth that not onely priests Citizens must build Gods Citie but also countriemen yea those that dwelt farthest of and be lest regarded must put to their helping hand It is commendable in both that neither the Priests refused their aide and they that dwelled farthest of were the first that came to worke So must all that be of Gods houshould help to build euen the simplest and basest as well as the best for as he is God of all so he will haue all to serue and worship him If either Nehemiah or any other had taken this worke in hand alone it would haue bene thought great arrogancie in them others would haue disdained that they should haue all the praise of so great a building alone Common things would be done with common consent and the common aide of them to whome it perteineth would not be refused Iericha was the first citie that Iosue ouerthrew for their wickednes and it is now the first that commeth to help this building So great a change commeth when god turneth the hearts of the people Without this gate was that watring place or sheep-poole whereof S. Iohn writeth in the 5. cap. and where the sheepe were washed that came to be offered 3. The fish-gate builded the sonnes of Senaah they couered it set on the doores lockes and barres 5. The great men of Thecoa put not their necksto the worke of the Lord. THis gate was at the west end of the citie where the fishers came in atthe Sea coast with their fish to sell. If a man would stand on figures and allegories this gate may well signifie Christ who made his Apostles and Preachers fishers of men who by him brought and daily bring them into this spirituall Ierusalem for he is onely the doore whereby all must enter into the Lords citie These men like good builders leaue nothing vndone that might fortifie that gate for they set on not onely the doores but also bolts and lockes So must Gods Church be made strong by lawes discipline and authoritie that rauening Lions nor filthie Swyne rush not in and disquiet or deuour Gods people and the holesome doctrine must be confirmed with strong arguments and reasons against false teachers Much controuersie there is now about discipline which euery man graunteth to be necessarie and desireth to haue but whether this that is so vehemently vrged be the right way to strengthen the Church as stronger doores lockes and barrs that should keepe out all rauening wolues and wild beasts or they be like to spiders copwebs that wil catch a weak flie let the great drones burst thorow I leaue it to the consideration of the wise I wilbe no partaker of these troublesome contentions And if a
man would studie for an exan ple of this I cannot tell where he might find a fitter These poore men of Thecoa worke willingly diligentlie but the Richer sorte were to stif-necked would not stoope nor obey the superiours of the worke for so the Hebrew word signifieth him that is appointed a ruler Master as wel as it doeth signifie the Lord God and diuers of the best learned doe so turne it into latin Euorie companie of workemen had their ouerseers appointed to direct keepe them in order that euery one should not doe what he list worke when and where he list nor loyter and be idle other companies did obey their Masters of the worke but these richmen were to proud This kinde of speach they put not their neck to the worke is taken of oxen which being made for the yoke to draw should teach al labourers in gods building as wel lay men as kircke men to be painfull as the Oxe not to stately to stoope vnder the yoke The scripture sundrie times commendeth this painful laboring by the example of the plough the Oxe As he that putteth his hand to the plowgh looketh c. thou shalt not mussle the mouth of the Oxe c for no kinde of people are exempt neither poore nor rich learned nor vnlearned man nor woman but they must bend bowe their neckes vnder the yoke be not ashamed nor to stately to worke at the building of Gods Citie The proud Pharisaicall Popish fryers Monks which haue so many priuileges from their father the Pope may not say Domine nos sumus exempti we may not worke the solemne Prelate the fine fingred dames nor the Surlie Lords of the land the daintle trim Courtier nor the loftic Lawier are exempt but euerie one must bowe his neck in his vocation painfully to worke at Gods building as in this Chap. ye shall haue examples of all these sorts that painfully wrought at this building But I feare me that if after the order of this dicipline which is so greedely sought many doe like of it because it is so gentle the Rich would not care for it but liue as they list If their consistorie of Seniors were sett in theyr seats with their Pastor in euerie Church with their full authoritie in all causes ecclesiast they should finde many proud Pecocks that would not bend their necks vnder the yoke of such simple sily woodcocks as euery parish presently is able to giue For as yet in few places shal able men be found that dare wil wrastle with the rich in correction A proud Thacker of Thecoa would laugh them to scorne and contemne their dispiling discipline For they that wil contemne correction the lawes and officers standing as they be it were also necessarie to haue the Princes powre dores of yron Bolts of brasse and locks of steele to bind thē fast Ad alligandos reges eorum in 〈◊〉 nobiles eoruminmanicis 〈◊〉 then with such kinde of dealing to be mocked They would stoutly saie Disrumpamus vincula eorum 〈◊〉 〈◊〉 Iugū ipsorum We reede of Ambrose that excommunicated the Emperour Theodosius and how humblie he obeyed it but whether was more to be praysed he that durst doe it or the other that would obey it I cannot tell and I know not where in a good cause the like hath bene done since though the proud Pope for his wicked authoritie hath attempted and atchieued the like sundrie times against Emperours In deed excommunication rightly executed is a fearful bond to all good consciences for it locketh vp heauen gates throweth into the pit of Hell yet worldlie men that feare not God nor loue his people are more afraid of prison yron chaines and fettershere then of gods eternal wrath there Such therfore must haue a sharper consistorie then our Seniours be God for his mercies sake graunt vs a worthie discipline for such stif-necked Thekoits For the simple ones wil be more easilie ruled with a gentle discipline Such as haue the wealth and authoritie of the countrie giuen them ofGod to benefit and defend the countrie withal are not worthy to liue in the countrie if they withdraw their helping hand from their countrie as these Thekoits did now The Porters of euery Citie great mens houses are commonlie tall big bold men to keepe out vnruly people and reason is that it should be so for els al men would be bold to trouble the gates So must the ministers and rulers of Gods house whome the holy ghost calleth his Porters be more stout men strong then euerie realme is able to setvp in any parish Surely the hauing of these seniors might doe much good in many matters but in my opinion after another sort then as yet is put downe which I refer to the determination of the wisest how many Papists at this day do contemne the Church al the discipline in it because it is sosoft and if the feare of the magistrates sword did not more bridle thē then any honest feare they would daiely increase in boldnes contempt of al orders Ifye did but Excōmunicate thē they would hartely thank you laugh you to scorne for they willinglie excommunicate them-selues and will come at no congregation and vnder pretence of your excommunication they had iust pretence of absenting them-selues and neuer would seeke reconciliation God graunt all such obstinate contemners of his Church his word their iust deserued discipline This ouermuch softnes that is vsed an opinion of some that be zealous in religion whereby they thinke they may not punish an ill man for his conscience religion doth much harme imboldneth thē in their il doings surely in my opinion they that haue autority wil not correct such wilful dealings be partakers and mainteyners of others ill doing and fill both the Church and common-wealth with disobedient persons 6. The olde gate builded Ioiada c. they recoueredit and set on the dores Lockes and Barres BEcause this setting on oflockes dores Bars is sundrie times rehearsed here it shall suffise once to declare it and not to fill vp bookes with much writing trouble others with often reading of it Dores serue to let men in out to shut them in or keepe them out Locks serue against treasons or conspiraces within and Barres serue against open enemies and violence without So must Gods Church be fensed and strengthned with sundrie doctrine and discipline to instruct the ignorant comfort the weake raise vp them that be fallen encourage the forgetfull bridle the vnrulie and confute al errors This promise God made to his Church that hell gates should not preuaile against it It hath bene oft sore assaulted and yet neuer conquered and neuer worsse delt with then by her owne children and feyned friends rather then by open enemies as this day wel prooueth no force it hath a watch-man that
the worke went forward as though that had benethe greatest fault that they could haue committed Wisdome would haue tried whither such tales had bene true afore they had beleeued them but anger is so hotte an affection that it cannot abide to be ruled by reason There is no difference 〈◊〉 an angrie man a mad man but that anger lasteth but for a time and continueth not still as madnes doeth 〈◊〉 or 〈◊〉 est Anger is a short madnes saieth the Poet and againe Anger letteth the minde that it cannot see the trueth Saint Iames therefore biddeth let euery man be swift to he are but slow to speake and slow to anger for the anger of man worketh not the righteousnes of God And though anger ought to be suppressed in all things that it grow not to any extremitie yet is it most chieflie to be holden downe when any correction is to be executed Tullie teacheth well Qui iratus accedit ad poenam nunquam mediocritatem illam tenebit quae est inter nimium and parum He that punisheth when he is angrie cannot keepe that meane which is betwixt too much and too little Theodosius the Emperour when he had caused a great number to be slaine in his anger at Thessalonica and for his rashnes in so doing was excommunicated by Ambrose Bishop of Millanne after that he knew his fault openly confessedit made a law that no execution should be done on any offender whome he iudged to die afore 30. daies were expired that he might haue so long time to consider in whether he had iudged rightfully God graunt euerie man a diligent care to foresee that he doe nothing in hisanger vnaduisedlie but with patient modestie maie doe all things in the feare ofGod Tobias was an Ammonite of the seed of Ammon whom Lot begat of his owne daughter in his drunkennesse and as they were euer vtter enemies to the Iewes though they were neere kinsemen the one being come of Abraham the other of Lot his Nephew so now hauing such a man of Authoritie their countriman to be their Captaine as Tobias was they were more easelie drawne to ioyne with them that by this occasion they might more easelie reuenge olde quarrels against the Iewes more bitterlie The Arabians were their next neighboures a wilde Mountaine people liuing much by robberie and therefore easelie brought to such a mischiefe The Azdodits were one corner of the Philistines their old enemies and would rather runne to such a mischiefe vnbidden then tary for any calling for So we may see how readilie one wicked man wil be drawne to help another and how the wickednes of one will infect another that will giue eare vnto it But good men are oft lest to them-selues without help or comfort at mans hand as the Iewes were here now and the Church ofGod hath bene from the beginning subiect to such dangers and shalbe to the end that Gods glorie may more euidentlie shine in defending ofit in despite of all their foes The Metaphor or kind of speech that is vsed here when he faith a salue was come on the walls of Ierusalē is taken frō Chirurgions who when they heale wounds ioyne the flesh togither againe which afore was cut in sunder so the new breaches of the walls which afore lay gaping open were now ioyned togither and made sound as though it were one whole sound wall And as it was such a griefe to these wicked men to heare tell onelie that the walls went well forward in repairing so is it at this daie the greatest griefe that Gods enemies can haue when they heare tell that religion goeth forward in anie countrie then they conspire both by them-selues and their friends and speciallie by that bastard Tobias their Pope so much as in them lieth though it be with fire and sword or anie other cruel deuice to ouerthrow it 8. And they conspired When they perceiued that mocking taunts high lookes nor prowd words could not driue them from their building they wil now make open warre against them to dash them out of countenance put them to their shifts scatter them a sunder that being amazed at such a company cōming on them sodenly they should not assemble anie more to worke there Thus the wicked neuer cease by all meanes to hinder Gods building but as Sathan their Father goeth continuallie about like a roaring Lion to deuour the Lords slocke so doe they but our God is as diligent tosaue vs that they doe no hurt and watcheth vs when we doe sleepe that they ouercome vs not Pilate and Herod were not friends afore but to condemne our Lord Christ Iesus they soone agreeed and were friendes afterward So thus manie kinde of people which agree not well manie times among them-selues yet now to ouerthrow Ierusalem they all put on armoure ioyne them-selues togither become friends and agree all in one mischiefe Dauid marueileth to see how all sortes of people and Princes conspire togither against the Lord Christ crieth out why doe the heathen so fret and the people deuise vaine things the Kings of the earth haue risen togither and the Princes haue assembled togither against the lord his anointed But when Dauid had considered al their raging madnes he cōforteth him-selfe and saith he that dwelleth in the heauens shall mocke them the Lordshal laugh them to scorne c. So shall gods faithful litle flock be defended comforted in al their troubles vnto the end their prowd enemies shalbe confounded But this is all our froward nature bent vnto that we be so ready to mischiefe slow to do good 9. But we praied As Nehemiah declareth the manifold troubles that fel on them for this building so also he setteh forth their 〈◊〉 〈◊〉 and Gods fauour towards them For if 〈◊〉 should continuallie assault vs and the Lord leaue vs to our selues mans weaknes were not able to stand so strong and subtill is he so vnable and wretched are we They forsake them-selues therefore and by humble praier submit themselues to their God who neuer failed them in all assaies Praier is a sure anker in all stormes and they neuer perish that humbly flie vnto it faithfullie cleaue vnto it Praier is a salue for all sores yea it healeth not onelie bodie and soule but euen hard stony walles No kinde of carthly phisicke that God hath made is good for all kinde of folke at all times all kinde of diseases but this heauenlie phisicke of praier in wealth woe in plentie and pouertie in prosperitie and aduersitie in sicknes and in health in warre and peace in youth and age in life and death in mirth and sadnes yea in all things times in the beginning middest ending praier is most necessarie comfortable Happy is that man that diligently vseth it at al times But he that will so effectuallie pray that he may obteyne the thing he desireth must first prostrate him-selfe in
that the Iewes went forward with this building they prepare them selues to fight with them and when they heard tell that they were readie to defend themselues they runne a waie Such rashe heades haue wicked men alwaies vnconstant and changing with euerie winde but Nehemiah is euer one man constant and bolde in well doing and goeth forward in building Gods Citie notwithstanding all their braggs Here appeereth how true it is that Dauid saieth the Lord bringeth to nought the counsell of the heathen and disapointeth the deuises of the people but the counsell of the Lord endureth for euer and the thoughts of his heart throughout all ages The Scribes Pharisies and the high priest gathered a councel against the Lord Christ thinking to haue ouerthrowne him and his doctrine that it should neuer haue bene heard off more but Dauid said truelie of them why did the heathen fret the people imagine a vaine thing the Kings of the earth stood vp togither and the Princes assembled against the Lord and against his anoynted but all in vaine for the Lord raysed vp his sonne Christ from death destroyed them Iudas with a band of Souldiers thought he should haue bene able cunninglie to haue wrought his pleasure against his master Christ Iesus But as sone as Christ asked them that came to take him whom they sought they all fell flat to the ground were not able to stand at the hearing of his word Achitophell thought by his wicked counsell to haue ouerthrowne his Lord and King Dauid but God ouerthrew his deuise he went and hanged him selfe and so did Iudas too when he saw the matter fall out otherwise then he looked for These and such other terrible examples may teach men to be wise and that they take nothing in hand against the Lord though it be neuer so wiselie deuised for it shall proue true that the Prophet saith there is no wisdome no foresight no counsel against the Lord. All shal be ouerthrowne and the more cunning it is the sooner it shall be cast downe none can stand against him he onely is wise and all other that haue it not from him be fooles Good men may also learne here not negligentlie to looke to them-selues nor to goe nakedlie without weapon to yeald them selues into their enemies hands for soe they may be guiltie of their owne death A weapon boods peace as the common saying is for God hath made the weapon to defend the bodie as he made the meat to feede the bodie and these braggers like theues will set on no man that they see weaponed and wil stand against them but on those that be naked or faint harted they will be cruel God requireth not such peakishnesse in a man that he suffer him-felfe to be wounded that by the law of nature aloweth euery man to defend him-selfe with weapons against such theeues if peace cannot otherwaies be had Now that their enemies were vanquished and fled away they brag not of their strength and courage they goe not to the Tauern to tosse potts and boast of their great victorie but in the feare of god returne to the walls euerie man falleth to his worke againe Thus we learne here both in the spirituall battell against Sathan his members to put on the spirituall armour that S. Paul armeth the christian souldier withall and they will flie away as these braggers did if we stand boldlie prepared to fight against them as Nehemiah his fellowes did It is true that the common verse teacheth Hostis non laedit nisi cum tentatus obedit Est leo si cedis sistas quasi musca recedit S. Iames agreeth to the same saying withstand the deuill and he will flie from you And S. Peter teacheth how to withstand him saying stand against him being strong in faith c. And also we learne not to be idle vnprofitable or vnthankful after the victory our deliuerance but to returne to our worke againe and sleepe not nor be negligent for our mortall enemie neuer sleepeth and if he preuaile not one waie he attempteth another he is not ashamed to take a foile but he wil assault vs againe some other way he is not wearie for he hopeth to speede at length and take thee napping All histories declare that the greatest Kingdomes which came to great powre and authoritie by taking paines by painfull battells by suffering hunger and cold euen the same when they fell to idlenes wallowing in wealth and riotous feasting daintines they lost their former glory faster then they wonne it Such be those time-seruers which the Gospel speaketh of that for a time make a shew in seruing thé Lord but in the tyme of triall they fall away their hollow hearts declare plainly that they neuer feared the Lord vprightlie Thus must the men of God neither be rash in attempting things vnaduisedlie nor negligent in prouiding things necessary for their defense or desperatly feare the brags and powre of the enemie but in the feare of god stand to their lawfull defense committing the successe to the almightie whose wisdome ruleth al things at his pleasure who defendeth his people no power can withstand him 16. And it fell forth from that daie forward that the halfe parte of the yong men did worke and the other parte of them held their Speares Shields Bowes and brestplates and the rulers were behind the whole house of Iuda 17. They that builded the wall and those that bare burdens and those that laied on the burdens with the one hand wrought their worke and with the other held their dartes 18. And euery one of the builders girded their Swords vppon their loynes and so they built but he that blew the Trumpet was by me 19. And I said to the Nobles and to the rulers and to the rest of the people this worke is great and large and we are scattered on the walls farre euery one from other 20. In what place soeuer ye shall heare the sound of the Trumpet thither come togither to vs our God will fight for vs. 21. And we will labour at the worke the halfe of them held their Speares from the day spring vntill the starres did rise 22. And at that time also I saied vnto the people let euerie one with his seruant lodge in the middest of Ierusalem that in the night we may haue watch and in the day labour 23. As for me my breethren my seruants and the watch-men that followed me we put not of our cloathes any of vs but onely to wash them in water ALthough Sanballat and his fellows were fled and retired back yet Nehemiah like a wise Captaine fearing some new practise and lest they might hide them-selues for a time and come againe on the sodaine and ouerthrow them deuideth all the yong men into 2. partes the one half followeth their worke and the other standeth readie in armour to defend thē if any sodaine
shall not plucke your necks Mich. 2. ver 1. 2. 3. god be mercifull vnto vs and make vs afraid of his iudgements 7. Oppressours haue no religion in them GOd looked for iudgement but behold oppression for righteousnes but behold a crying c. Iudgement and righteousnes are the true fruits ofGods religion therefore oppression is no branch ofGods religion and consequently the oppressour is voyd of all religion Doe not all the workers of iniquitie know that they eate vp my people as they eate bread they call not vppon the Lord Psa. 14. ver 4. Oppressours call not vppon the Lord therefore they are voyd of religion for inuocation is a principal necessary fruit of religion Ifthe oppressours say that they stretch out their hands and make many prayers I graunt they doe so but almighty God giueth them this answere I will hide mine eyes from you I will not heare for your handes are full of blood I will be a swift witnesse against those that wrongfully keepe back the hirelings wages and vexe the widow and fatherles and oppresse the stranger and feare not me saith the Lord of hosts c. They which oppresse others seare not God therfore they are voyd of Religion If they say they feare God they deserue no credite because their doings confute their speech A good tree bringeth forth good fruits and a iustifiyng faith appeereth by good workes The former gouernours did burden the people but so did not I saith Nehemiah because of the feare of god If Nehemiah did neither oppresse nor deale hardly because he feared God it is manifest that oppressours feare not God and therefore are voyd of religion When he that is Iosias iudged the cause of the afflicted and the poore he prospered was not this because he knew me saith the Lord But thine eyes and thine heart he speaketh to Ioachim the King of Iuda are but onely for thy couetousnes and for to shed innocent blood and for oppression c. Iosias was a singuler defence to the oppressed because he did know and feare God Ioachim was a notable oppressour because he did neither know nor feare God that is to say because he was voyde of Gods religion This which I haue set downe against oppression may serue for oppressours to look vppon to reforme themselues by If it worke their good it is happy for them If it doe not let them remember that dye they must and that after death they shall haue a feareful iudgement The best aduise that I can giue to them which are oppressed is that they desire the magistrate to be their defence If by this ordinary meanes they cannot compasse their owne they must patiently beare iniuries and commit their cause to almighty God who hath their flittings in his register and their teares in his bottell and will be surely but yet iustly reuenged of their Oppressours Veritas dulcis est amara Quando dulcis est parcit quando amara curat Aug. Epist. 211. ad Romulum 6. And I was verie angrie when I heard their crie and these words 7. And my heart within me aduised me and I chidd the Noble men and the rulers and I said vnto them euerie one of you ley burdens on your breethren and I assembled a great congregation against them 8. And I said vnto them we haue redeemed our breethren the Iewes which were sold to the Gentiles as far as we were able will ye sell your breethren againe and shal they be sold to vs and they held their tongue and found not a word to speake 9. And I sayd the thing that ye doe is not good ought ye not to walke in the feare of God for auoyding the slaunder of the heathen which hate vs 10. Both I my breethren and my seruants lent them money and corne I pray you let vs leaue of these burthens 11. I pray you this day restore them their land their vinyeards their Oliue gardens and their houses and the hundreth parte of money and of the corne and of the wine and of the oyle which ye doe exact of them 12. And they said we wil restore them againe we will require nothing of them we will doe as thou hast sayd aud I called the Priests did sweare them to doe according to these words 13. And I also did shake my lapp and said let God thus shake euerie man which mainteineth not this worde out of his house and his labour and after this manner let him be 〈◊〉 out and void and al the multitude said Amen and praysed the Lord and the people did according to this word HEre we shall learne well both what the crie of the poore oppressed preuaileth in the ears of the Godlie and what a good ruler ought to doe in such a case Magistrates are mortall Gods God is an immortal magistrate therefore as the merciful God heareth in his holie habitation in heauen the crie of the miserable oppressed people in earth so should euerie Godlie Ruler heare and releeue the pitiful crie of the oppressed being his breethren seeing he is Gods Lieutenant hath the sword lawe in his hand to bridle such ill doers and must not for fauour gifts nor feare suffer it vnamended els he doeth not his dutie vnto the mighty Lord who sethim in that place gaue him the authoritie and wil aske a straight account how he hath vsed it to the reliefe of the oppressed Nehemiah hearing this open outcrie of the people and fearing the inconuenience that might follow of it dealeth wiselie First as iustice requireth he is verie angrie at it and yet with wisdome bridleth his affection that he doeth not rashlie punish them but after due consultation within him selfe and good aduise taking first with words shraplie rebuketh them and after by authority compelleth them not onelie hence forth to leaue their cruel dealing but also to restore that which they had so wrongfullie gotten Some be of opinion that a magistrate should not be moued with anger in doing his office but giue euerie man fayre words passe ouer matters slowly please all men though he doe them litle good but the truth being well considered it may be iudged otherwise Lactantius writeth A booke De Ira Dei wherin he proueth that God him-selse is angrie and euerie anger is not sinne If God then be angrie against sinne whie may not a good man in Gods cause then doe the same Hate not the man but his ill doing be not angrie without a iust cause vnaduisedlie keepe not thy anger long that it grow not into hatred let it be no more nor no lesse then the fault deserueth let it be without raging fuming fretting Swelling and rauing and disquieting of bodie or minde not for malice of reuenging but for pitie or iustice to correct and amend and Anger well qualified is not ill Phinees being angrie with the filthie whordome committed openly and vnpunished by those that were in
of men be infected withall Manie lustie yonkers thinke not them-selues braue inough except they can looke bigge speake stoutlie and picke a quarrell against euerie simple man dealing hardlie with all sorts that they can come by they thinke all is well gotten How common this kinde of dealing hath bene I leaue it to the consideration of others And for that diuers haue fallen to a great sobrietie and liued orderlie since they learned Religion God is to be praised and God encrease the number They be not made Souldiers to doe wrong but to correct them that offer wrong they enter not that trade to liue without law but to bring them in obedience that offend the law They may not thinke the Princes coffers to be at their disposition but must content them-selues with wages and that portion that is alotted to them He that dealeth other waies getteth it vniustlie though he thinketh he dealeth so cunninglie that it cannot be espied yet the righteous Lord wil punish it in this world to his shame if he be not more merciful most greeuouslie in the world to come Thus praier and pollicy ioyned togither make a perfect worke and the one halteth if it want the other Dauid when he fought with Goliah though he refused King Sauls Armour yet he tooke his Sling and stones in his shepheards bagge and calling vppon the Lord ouerthrew that Giant mightelie So shall it be in Gods Church when the ministers and people pray earnestlie the Preachers speake boldlie beat downe sinne mightelie and watch night and day that Sathan by his members creepe not in subtilly disturbe the flocke of Christ. God graunt vs so to watch and praie that the Lords name maie be worthelie praised in vs for so S. Paul teacheth be diligent in prayer watching in it with thankes giuing And S. Luke saith watch pray at al times that ye may scape all the euils which are to come This kinde of fighting against all fierie assaults of Sathan is as necessarie in Gods Church as open warr is against the enemies of the cōmon wealth 10. And Iudas said This gappe was not so soone stopt but there bursteth forth another worsse then that Open enemies can doe litle harme if the other parties within be true amongst them-selues But if the souldiers within the Citie fall at a Mutinie among themselues disobey their captaine discourage their fellowes or worke anie treason drawing parties togither then the daunger within is greater then anie can be without The greatest parte of the tribe of Iuda now waxe faint-hearted drawe backe discourage their fellowes murmure against the Captaines and would gladlie leaue working A perilous practise in such a daungerous time and able to ouerthrow all One coward in an armie breaking the aray running awaie or discouraging the rest maie easelie discomfet the whole armie But here come now a great companie not of the meanest sort but of the Kings tribe of Iuda and they murmure they discourage they disswade and hinder the worke as much as they maie The Israchtes in Egipt when Pharaoh encreased their labour because Moses and Aaron would haue them deliuered they crie out on Moses Aaron for their weldoing When they were come out of Egipt and wanted their fleshpottes they crie out of Moses and Aaron which brought them out and would returne againe into Egipt The spies that were sent afore to bring word what a people and countrie they should come vnto were faint-hearted and discouraged the rest saying the men were great Giants their Cities stronger then they could conquere though the ground was fruitfull and pleasant of it selse Thus Sathan neuer ceaseth to deuise something to ouerthrow Gods building The reasons that Iudas alledgeth were great and able to perswade any man first the workmen were wearie say they their shoulders aked with bearing so manie heauie burthens their strength was gone they were not able to beare anie more Secondlie there was much morter to carie awaie both of the olde rubbish of thebroken walls and also new morter to be brought in for the new building The Hebrew word will serue for both which I had rather follow though some learned applie it onelie to the olde rubbish of the olde walls and some to the new morter to be caried for the new building This troubled Nehemiah more then anie bragges of his enemies abroade For of these he looked for help and of the others none These should haue comforted him and now they discomfort Now he must first pacifie and please the men then he must comfort them and also stirre them vp to their worke lest others should faint and fall awaie as well as they It is an easie matter to begin a good worke but a speciall gift to stand in all stormes and continue to the end The proud Papist at this daie at whose hands no goodnes is to be looked for neyther toward God nor good man doeth not hinder the building of Gods Church and preferring of his gospell so much as these faint-hearted Protestants white liuered Hipocrites double dissemblers and seruers of time When they set them downe and looke into the world what saie they we haue wrought our selues wearie these fiftie yeares and profited litle our showlders ake the more Popish rubbish we carie a waie the more we see remaine behind Our open enemies are so many and so cruell that they wil not let vs worke our friends are so weake that they are not able to help them-selues and vs manie of those that seeme to be friendes are saint hearted waxe colde and deale cunninglie against a new day and a chaunge doe come and 〈◊〉 we shall be left in the bryers So much olde Popish rubbish is left behinde in the Church that it will neuer be caried out so much new good order and discipline is to be brought in that it is hard to tell whether it be a harder matter to carie out the olde dreggs or to bring in new morter to build new walls How manie haue they burned how greedelie doe they gape to be broyling againe S. Peter in the Actes of the Apostles asketh why they would goe about to lay that yoke of Moses Ceremonies on the necke of the disciples which neyther they nor their fathers were able to beare And if that might be trulie said then of those ceremonies which came from God himselfe how much more may it be verified now on those which come from the Pope the father of all superstition The double dealing of wyly wordlings is such that it is to be feared this popish rubbish will neuer be cleane rubbed of For we euer keepe some Romish roume in store to turne our selues on so oft as the world shall turne And this olde Iudas may well be a figure of the latter Iudas that betraied our master Christ and al other such hipocrits which being faint hearted would betraie the building and builders that Gods Citie should not be finished There is great
striuing who shall be Peters successour in authoritie but I feare Iudas hath more followers which cowardlie and greedelie for a little money hinder betraie and vndermine both the faithfull builders and building If it be heynous treason to betray one man whom thou owest dutie reuerence and faithfull seruice vnto it must needes be much more heynous in a Citie a Campe a Church or anie societie where faithfulnes should be found to deceiue runne awaie deale dissemblinglie or to disswade discourage and withdraw anie or manie from their dutifull obedience labour diligence and faithfull dealing to the dishonour of God the ouerthrow of Religion and hurt of his people God for his mercie sake roote out all desperat Iudases from among all faithful companies that they may not discourage others and speciallie from among the flocke of Christ whom he hath so dearlie bought that the Lords building may goe forward lustelie What these Romish rubbish be I had rather leaue it to other mens considerations then by blotting of paper and filling mens eares with such filthines stand to rehearse them but among many I thinke none worsse then manie lewde dispensations which such idle lubbers seeke for whereby their dutie is vndone But manie a good builder will not build on the sand but dig to the sad earth and the good husband will plucke vp the weedes afore he sow good Corne so surelie in Gods Church ill doctrines Ceremonies Customes and Superstitions must be rooted out afore good Lawes Orders wholsome doctrine gouernment can take place 11. And our enemies saied The malice of Sathan by his members Is so great against the building of Gods Citie that by all meanes openly and priuilie inward enemies and outward faire words and foule Sword fire and fagget warre or peace Teaching or holding their tongue knowledge or Ignorance vndermyning or Conspiracies and all other deuices whatsoeuer they let none slip but trie all that they may ouerthrow all and not so much to doe them selues good as to hinder others to set vp them-selues in the sight of the world and to deface the glorie of God but in the end all is in vaine and our God shall haue the victorie They will not yet vse any open violence but cunningly come on them vnawares be on them afore they know it or looke for it secretly prepare all things necessary for their purpose and steale on them priuilie that they shalbe in the midst of them afore they wot where they be they will kill them shed their blood mercilesly murther them and make that building to cease ouerthrow the walls pull downe the Bulwarkes and so ouerwhelme them that they neuer dare attempt anie such building any more O monstrous malice against thy Lord to thine owne destruction in hindring his building and his immortall praise in defending of it What foolishnes is this to striue against the almightie a wretched worme on the earth to rebell against the lords holie will and determinate pleasure in heauen Nothing greeueth them so much as to see this worke goe forward if this worke were laied a sleepe their harts were wel eased but our God in patience letteth them vtter their malice that in his iustice he may ouerthrow them In this Serpentine craftie and deuilish dealing of these wicked men appeereth the old Serpentine deuilish nature and malice of Sathan that old cankered enemie of God and man from the beginning God saied to the Serpent that the seede of the woman should tread vppon his heade and the Serpent should tread vpon his heele Craftie and subtil men when they will worke a mischiefe goe priuilie about it to deceiue the good man as the Serpent if he will sting a man will not looke him in the face but steale on him priuilie when he seeth him not God endued man when he made him with such a maiestie in his face afore he fell to sinne that all creatures did reuerence and feare him and although sinne hath much defaced and blotted out that Noble Maiestie and grace that God endued him with yet it is not vtterly disgraced and taken awaie but some sparke and Relique remaineth at this day that no wilde nor venemous beast dare looke a man in the face boldlie and hurt him but will giue place for the time and seeke how he may priuilie wound or hurt him when he seeth him not It is good wisdome therfore for euery man that shall be in daunger of anie such hurtfull beastes allwayes to looke them in the face and beware when he turneth his eie from them that they sodenlie and subtillie leape not on him and hurt him These craftie and subtill foxes therefore like the seede of the Serpent would not openlie inuade nor gather anie great power of men against them but at vnawares steale on them priuilie afore they should suspect anie such thing This is the nature of wicked men so craftelie to vndermine the Godlie The next propertie of the Serpent that appeereth in these diuellish men is that they mercileslie would murther them when they hadde once thus sodainly inuaded them Sathan was a murtherer from the beginning as Saint Iohn saieth and therefore no maruell ifhis Children be bloodsuckers like vnto the father when he would not spare the innocent Lamb of God Iesus Christ but most cruellie crucified him why should we maruell to see himby his wicked Childrenso greedelie seeke to shed innocent blood still The last propertie of Sathan appeereth here most plainlie in these wicked men in that they would so gladlie ouerthrow this building of Ierusalem that it should neuer be thought on anie more Sathan is the Prince of this world and therefore cannot abide another King to reigne nor anie kingdome to be set vp but his owne and for mainteining of that he will striue by his members vnto death If a man would describe a Papist I know not where he should finde a more liuelie Example then these men be The Papist is close and subtill in going about to worke his feate on a sudden as these men were afore it be spied if God vtter it not Their bloodie hearts and hands haue filled all countries in all ages with shedding innocent blood but especially this age plainely declareth to them that will not be willfullie blinde howtrue it is Those bloodie mariages in Fraunce of late which were pretended to be made for peace loue and quietnes shallbe witnesses against them of these kinde of dealings though they reioyce in their mischiefe vnto the worldes end Saint Paul calleth the Deuill not onely a Prince but a God of the world because he disdaineth the glorie of God and would haue that honour giuen vnto him-selfe And that ye maie easilie see who is his truely begotten sonne looke who sit teth in the Temple of God boasting him selfe as God as Saint Paul saieth who sitteth so deepely in ignoraunt mens Consciences that they dare not offend him but thinke him to be holiest who taketh in hand to